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Class. 
Book. 



PRESENTED BY 




WGHAVED HY IB. WELCH. THE ORIGINAL BY 'JOHN BEAGLE- 



^Jpl/h^' 'Mi/fa 



LETTERS 



CLERICAL MANNERS AND HABITS: 



ADDRESSED TO 



A STUDENT 



rolflgual $*minarq, 

AT PRINCETON, N. J. 



BY SAMUEL MILLEK, D.D. 



A NEW EDITION, REVISED. 



PHILADELPHIA: 
PRESBYTERIAN BOARD OF PUBLICATION, 

NO. 265 CHESTNUT STREET. 



n 



s 



Entered, according to the Act of Congress, in the year 1852, by 

A. W. MITCHELL, M. D., Treas., 

in the Clerk's Office of the District Court of the United States, for 
the Eastern District of Pennsylvania. 



SOURCE UNKNOWN 

AUG 2 1940 



CONTENTS. 



LETTER I. 

Introductory Remarks — Importance of the subject — Prejudices 
against every attempt to discuss it — These prejudices considered 
— Good manners denned — How to be studied and attained — How 
knowledge of the world is to be gained — Value of good manners 
— Peculiarly valuable to clergymen — To attain them, we must 
begin early and labour patiently 9 — 26 



LETTER II. 

General characteristics of clerical manners — The question discussed, 
whether clerical manners ought to bear a peculiar character — The 
assertion made that they ought — Points of this peculiarity — First 
point, Dignity — Second point, Gentleness, — Third point, Conde- 
scension — Fourth point, Affability — Fifth point, Reserve — Sixth 
point, Uniformity — These principles not calculated to form arti- 
ficial, stiff manners — No perfect models of manners in this im- 
perfect world — But excellent approximations to this character 
often exhibited 27—47 



LETTER III. 

Offensive personal habits — Spitting on floors and carpets — Excessive 
use of tobacco — Use of ardent spirits — Fondness for luxurious 
eating — Boisterous laughter — Paring the nails — Combing the hair 
— Yawning — Picking the teeth — Leaning on the table — Mode of 
sitting in company — Importance of sitting erect — Pulling at 
articles of furniture — Guarding against slovenly habits of every 

kind 48—71 

(iii) 



IV CONTENTS. 



LETTER IV. 



On conversation — Importance of the subject — Talking too much — 
Excessive Silence — Tale-bearing and tattling — Prying into the 
secrets of families — Propagating ill reports — Discussion of per- 
sonal character and conduct — Making conversation useful — 
Making preparation to converse — Paying close attention to con- 
versation — Treating what is said by others respectfully — Looking 
the individual with whom we converse in the face — Opposing 
erroneous sentiments in a suitable manner — Haughtiness in con- 
versation — Controversy — Losing the temper in controversy — Ease 
and attractiveness in conversation — Too much readiness to make 
promises of service — Disposition to take offence — Sudden and ex- 
cessive intimacies — Maintaining personal dignity in conversation 
— Retailing anecdotes — Repeating old proverbs — Coarseness or 
indelicacy — Interrupting another in conversation — Contradicting 
— Indulgence of personal vanity — Egotism — Affectation of wit — 
Pedantry — Flattery — Inviting flattery to ourselves — Speaking of 
our own performances — Rude familiarity — Strict regard to truth 
— Proprieties of time and place — Faithfulness to confidence re- 
posed — Loud and boisterous manner in conversation — Frequent 
use of superlatives — Conversing with the wise and good — Ob- 
serving the conversation of the best models 71 — 106 



LETTER V. 

Religious conversation — Importance of the subject — Some popular 
errors on this subject pointed out — Counsels — The duty of em- 
bracing every good opportunity for religious conversation ^-In- 
troducing it in an easy, happy manner — Adapting conversation 
to the company — Dictation and authority in conversing — Avoid 
theological controversy — Conversing with infidels — Conversing 
with persons of different religious denominations — Conversing 
with strangers — Conversing with persons of high station — Vio- 
lating good manners — Conversing with persons under religious 
impressions — Giving sound doctrinal instruction — Being too ready 
to administer comfort to the anxious and inquiring — Excessive 
haste to publish the exercises of the anxious — Conversing too 
much at a time — Urging to a hasty profession of religion — The 
use of technical language in religious conversation — Preparing 
for religious conversation — Frequent examination as to the man- 
ner in which this duty has been performed 107 — 137 



CONTENTS. 



LETTER VI. 

On visiting — Importance of the subject — I. Pastoral visits — By no 
iheans to be neglected — To be attended to systematically — Pre- 
ceded by prayer — Performed with faithfulness — Not in a formal, 
task-like mode — Extended to the poor as well as the rich — Made 
as instructive and interesting as possible — Particular attention to 
children and young people — Record of visits to be carefully kept 
— Assembling several families together — To be accompanied by 
an elder — Visiting the sick — Counsels — Visiting reduced families 
— II. Social visits — Not to be neglected — Preceded by prayer — 
Not so numerous as to interfere with pastoral visits — Not too fre- 
quent in particular families — Poor as well as rich — Length of 
visits at unseasonable hours — Dining parties — Suitable conversa- 
tion at them — Avoid giving trouble — Receiving as well as paying 
visits — Leaving every where a testimony for God 138 — 169 



LETTER VII. 

Habits in the Seminary generally — Regulations, even for a Theo- 
logical Seminary, indispensably necessary — The advantages of 
such an Institution — Attention to the laws of the Seminary — 
Avoiding noise in the public edifice — Spirit of order in every 
thing — Punctual attention to all devotional exercises — Frequent 
absences from the Seminary — Cultivate special friendships — 
Spirit of respect and conciliation towards all — Not too much in 
the society of each other — Converse respecting studies — Treat- 
ment of those who differ in opinion — Guard against all unhallowed 
tempers — Ascertaining and correcting foibles — Attendance on the 
Theological Society — Public speaking — Manner of offering criti- 
cism — Deportment at meals — Care of Books — Care of the public 
edifice — Frequent self-examination as to these points 170 — 198 



LETTER VIII. 

Habits in the study — Cherishing a deep sense of the extent and 
importance of theological science — Cherishing a devoted attach- 
ment to the ministerial office — Close and fixed attention — Studying 
with a devout spirit — imploring the aid of the Holy Spirit — Much 
labour indispensable — Leare nothing till well done — "Write on 
every subject of study — Order in study — Select favourable hours 
for greatest exertion — Due proportion of time to each — Danger 
of embracing too much in a plan of study — Suitable selection of 

l* 



VI CONTENTS. 

light reading — Novels to be totally excluded — Constant attention 
to languages — Close study through life — Attention not to be con- 
fined to mere professional studies — Reading for vacant moments 
— Study with pen in hand — Learning the character of books 
before reading them — Too long continuance in study to be avoided 
— Studying by candle-light — Write in a standing posture — Absti- 
nence in study — Order and neatness in the studying apartment — 
Guarding against interruptions in study 199 — 227 

LETTER IX. 

Habits in the Lecture-room — Evils of absence — Evils of coming 
late — Impropriety of attending in a slovenly dress — Fixed atten- 
tion to what is said — Improper to read during a Lecture — Private 
conversation during a Lecture — Lounging or reclining posture — 
Sleeping posture — Gravity— Criticising — Withdrawing from the 
Lecture-room — Taking notes of Lectures — Every hour spent in 
the Lecture-room precious 228 — 244 



LETTER X. 

Habits in the Pulpit, and in the house of God — Avoid exhaustion 
before going to the pulpit — Eat but little before preaching — Aids 
for the voice — Prayer before preaching — Punctuality in going to 
the pulpit — Manner of entering the church — Manners in the 
pulpit — Want of dignity in the pulpit — Commencement of service 

— Passing from one part of the service to another — Closing the 
eyes in prayer — Administration of Sacraments — Public services 
not too long — Public reproof from the pulpit — Quitting the pulpit 

— Conversation in the pulpit — Flattery in prayer — Deportment 
of ministers as hearers — Exposure to cold air after speaking — 
Quitting the church with criticisms on the sermon — Going from 

the pulpit to the knees 245 — 266 



LETTER XL 

Conduct in Church Judicatories — Importance of the subject — Punc- 
tuality in attending — Early attendance — Special prayer before 
attendance — Not to expect too much — Being devoted to the 
business of the body — Always be closely attentive to what is going 
on — Keeping in the pocket a copy of the rules — Young members 
to speak but little — Wait for older members to speak — Frequent 
or long speaking never right — All harshness, satire, and acrimony 



CONTENTS. VU 

to be avoided — Treating aged members with deference — Gravity 
— Frequent change of seat — Abstinence from food — Candour and 
uprightness — Exulting in success — Submission under failure — 
Duties of Moderator — No easy thing to keep these rules — Plan 
of choosing commissioners to the General Assembly 267 — 306 

LETTER XII. 

Female Society, Marriage, &c. — Delicacy of the subject — Still very 
important — Some clergymen ought never to marry — Pastors ought 
to marry — Too much haste in marrying — Where marriage is not 
intended great care should be taken that expectations of that 
nature be not excited — Match-makers to be avoided— Great im- 
portance of piety in a clergyman's wife — Good sense and prudence 
indispensable — Good temper and amiable manners — Good health 
and spirits — Personal beauty — Marrying for money — No step in 
life more important than choosing a wife — Need of divine direc- 
tion — Matrimonial engagements not to be violated — Clergymen 
exemplars of conjugal excellence — Conduct of clergymen's wives 
and daughters — Delicacy in conversing with females — Time spent 
with them usefully employed — Contemptuous expressions con- 
cerning the sex to be avoided 307 — 337 

LETTER XIII. 

Dress — Style of living — Pecuniary concerns — A clergyman's dress 
— The dress and deportment of his family — Furniture and equi- 
page plain and simple — Expense of living should never exceed 
the income — "Wise Economy — Meanness in pecuniary concerns — 
Advantages of keeping an account of expenditures — Advantages 
of paying ready money for every thing — Contributing to chari- 
table and pious objects — Undue solicitude respecting temporal 
support — Subscriptions or donations not to be solicited — If possi- 
ble to avoid it, pastors should not leave their congregations on 
account of salary — If compelled to resort to secular employment, 
it should, as far as possible, harmonize with the ministerial char- 
acter — Secular concerns should never engross the thoughts nor 
the conversation — Investment of property so as to avoid litiga- 
tion, and the necessity of resorting to coercive measures to obtain 
just rights — A grasping, mercenary spirit, vigilantly to be 
guarded against 338 — 357 

LETTER XIV. 

Miscellaneous Counsels — Punctuality to engagements—Importance 
of decision of character — Utility of early rising — Methods sug- 



Vlll CONTENTS. 

gested for the preservation of health — Importance of attending 
to this subject — Extremes to which young men are prone in rela- 
tion to this matter — Habit of whining and complaining, in rela- 
tion to bodily health — Brethren in the ministry should be on 
good terms with each other — Politics to be avoided — Clerical 
recreations — The mischiefs of hurry in official duty — To be 
avoided only by great diligence, and the maintenance of order in 
their affairs — Improper concern about popularity — Indifference 
to praise or blame, in the conscientious discharge of his duty — 
ill-natured attacks from the censorious not to be publicly noticed — 
Assigning reasons for any particular course of conduct to be done 
cautiously and sparingly — Public men should be on their guard 
against their friends as well as enemies — A forward, obtrusive 
spirit towards strangers in travelling — A monkish impenetrable 
reserve — Ministers should be ever ready to perform the appro- 
priate duties of religion, but never force them in mixed companies 
— Troublesome and obtrusive strangers to be shunned — In 
travelling, all useful information should be carefully sought for 
and secured — Every thing to be made subservient to religion — 
Conclusion — The substance of all that is recommended in the 
foregoing Letters, with the divine assistance, within the reach of 
every candidate for the holy ministry 358 — 384 



LETTERS 

ON 

CLEKICAL MANNERS, &c. 
LETTER I. 

Thus saith the Lord of hosts, Consider your ways. — Haggai i. 5. 
INTRODUCTORY. 

My dear young friend : — You are soon, with the per- 
mission of Providence, to enter the pulpit, and to 
engage in the active duties of that profession, which, 
however undervalued by the worldly and the unbeliev- 
ing, cannot fail of being regarded by every friend of 
Christ, as the most truly honourable and important 
under heaven. <s For this profession I trust you have 
the most essential of all qualifications ; I mean un- 
feigned, vital piety. If I had any serious doubt as to 
this point, much as I respect your other endowments, 
and favourably as I augur of your capacity for the 
work of public instruction, I could not in conscience 
encourage you to take another step in your present 
pursuit. 

But there is one qualification for the sacred office, 
in which, allow me with paternal freedom to say, you 
have always appeared to me to be defective. What- 
ever pleasure your friends may have felt in contem- 

(9) 



10 LETTERS ON CLERICAL MANNERS. 

plating your respectable talents, your theological ac- 
quirements, and your laudable zeal for the advancement 
of the Redeemer's kingdom, they have been often 
pained to observe that, in what is called knowledge 
of the world, and in conformity to those habits of 
propriety and delicacy which are commonly estab- 
lished in cultivated society, you manifest a deficiency 
rather remarkable: — a deficiency which has often ex- 
cited surprise in many who are acquainted with your 
good qualities ; and which, if allowed to continue, 
will undoubtedly interfere in no small degree with 
your ministerial usefulness. Of this fact you are 
probably not sensible; for if you were, such is my 
impression of your conscientious desire to be useful, 
that I doubt not you would apply yourself with 
immediate and exemplary diligence to remedy the 
evil. Nay perhaps you may be unwilling to believe 
that the fact is so, even when assured of it. But let 
not self-flattery blind you to the truth, however mor- 
tifying. There is real need of your directing parti- 
cular attention to this point. It is not a mere ideal 
deficiency of which I speak. What your most partial 
friends generally agree in noticing, must have some 
reality. Recollect, too, that this is a subject on 
which none but very intimate friends will ever ven- 
ture to address you. If you were to make a blunder 
in conversation, as to a point of grammar, or of his- 
tory, any common friend might be expected to give 
you some hint of your delinquency. But if you were 
every day to fall into some offence against the deli- 
cacy of polished manners, there is not one friend in 
a hundred that would take the liberty to intimate it 
to you. There is something so unpardonably offen- 



INTRODUCTORY. 11 

sive to most people in suggesting to them that they 
are deficient in good breeding, that very few will 
venture on the friendly office, even with their most 
intimate friends. It is no proof then that the im- 
putation of which I speak is groundless, because you 
may not have heard it spoken of by those around 
you. If those who know you best, and love you 
most, are not respectfully listened to on such a subject, 
you cannot expect, from its very nature, to hear of it 
from any other quarter. I have known, in the course 
of my life, several excellent men, whose manners 
were, in various respects, so extremely faulty, and 
even disgusting, that they were objects of ridicule, 
and, in some instances, almost of scorn, wherever 
they went. Their good qualities, though many and 
striking, were absolutely lost sight of, on account of 
the prominence of two or three ridiculous foibles. 
By means of these their usefulness was not only im- 
peded, but in a great measure destroyed. And all 
this, because they were unconscious of the evil them- 
selves, or at least, of the extent of it: and their 
friends had not been faithful enough to apprize them 
of that which all who conversed with them saw and 
deplored, and which a little attention and resolution, 
especially if applied in early life, might have effectu- 
ally corrected. 

I am aware that many very worthy men entertain 
strong prejudices against all formal precepts or exhor- 
tations on the subject of manners, and are ready to 
consider them as worse than useless. These preju- 
dices arise from various sources. 

In some they are the result of ignorance. Many 
pious, conscientious men, and even some clergymen, 



12 LETTERS ON CLERICAL MANNERS. 

are so totally ignorant of the world ; so unacquainted 
with the most obvious and established proprieties of 
life ; and so little aware how greatly a striking defect, 
as to this point, affects any man's acceptance and use- 
fulness in society, that when they hear the subject in- 
troduced as a matter of serious discussion, they con- 
sider it as beneath their attention. Prejudices arising 
from such a source are, surely, unworthy of respect. 
As well might we allow the judgment of the profound- 
ly illiterate man to weigh against learning. He de- 
spises or undervalues that of which he is not a com- 
petent judge ; while those who are the best judges, 
that is, who themselves possess the accomplishment 
in question, and who have had the most ample op- 
portunity of witnessing its influence and value, have 
always been found to estimate it most highly. I 
never met with a man of tolerable manners himself, 
who did not consider the subject as very important, 
and worthy of the diligent attention of every one 
who desired to be acceptable and useful to his fellow 
men. 

The prejudices of others against every attempt to 
regulate and polish clerical manners, seem to arise 
from that eccentricity, or, as I would rather call it, 
that affectation of singularity, which prompts them 
to delight in those manners which are strange and 
peculiar, and to look with a sort of contempt on all 
rules of behaviour. There are persons, and even 
ministers of the gospel, who love to be singular ; who 
take pleasure and pride in being thought above the 
ordinary laws of social intercourse : who, of course, 
violate those laws without ceremony; and make no 
scruple of indulging in what they know to be con- 



INTRODUCTORY. 13 

sidered as rough, offensive manners. The miserable 
vanity of being thought independent, of setting at 
defiance public sentiment, makes them entirely under- 
value, for themselves, every code of rules of which 
the object is to make them act like civilized people. 
And not content with this, they endeavour to pour 
ridicule on every attempt either to form or enforce 
such a system in regard to others. When weak or 
wicked men allow themselves to take this ground, it 
is little to be wondered at, and will probably do little 
mischief: but when good men permit themselves to 
assume so absurd a position, they know not what they 
do. The consequences cannot fail to be injurious, 
and sometimes to a deplorable extent. 

But a still larger class, I suspect, are prejudiced 
against all such discussion as that to which I would 
request your attention, from an entire misapprehen- 
sion of the object aimed at in such discussion. Many 
have seen so much of the affectation and folly of false 
pretensions to politeness ; and heard so much of the 
hollow, insincere system of artificial manners incul- 
cated by Lord Chesterfield, and others, of the same 
school, who have sometimes appeared willing to sac- 
rifice every substantial quality at the shrine of "the 
graces ;" — that they have conceived a disgust at 
every thing like rules or precepts on the subject of 
manners. And whenever they hear the subject men- 
tioned, they take for granted that the object aimed at 
is that courtly polish, that graceful and punctilious 
adjustment of smiles, bows, dress, and minute atten- 
tions, which form so large a part of the Chesterfiel- 
dian code. Nothing, my dear young friend, is more 
remote from my purpose than the adoption of this 
% 



14 LETTERS ON CLERICAL MANNERS. 

exceptionable, and, in some of its parts, profligate 
system. For, although it certainly embraces many 
precepts and suggestions which are worthy of the 
attention of every man who wishes to be acceptable 
in well-bred society, it also embraces much, very 
much, which no Christian can regard but with un- 
mingled abhorrence. It has been, indeed, not un- 
justly said, by some one, that the " Letters to his 
Son," of that far-famed nobleman, inculcate "the 
morals of a prostitute, and the manners of a dancing- 
master." This is all true; and no one reprobates 
the spirit, and many of the details, of those "Letters" 
more heartily than he who addresses you. Still, 
however, let us not indulge in prejudice against a 
whole subject, because it has been weakly or wick- 
edly treated. Let us not imagine that it is unworthy 
of our serious regard, because perverted and corrupt 
views of it have been sometimes taken. No man in 
his senses considers the use of our daily food as im- 
proper or unnecessary, because the votaries of sensual 
indulgence have ransacked all the stores of ingenious 
refinement, to pamper the appetite, and gratify the 
palate, and have sometimes employed the most shame- 
ful means to accomplish their object. 

Let me entreat you, then, to recollect, that when 
I earnestly recommend to you the cultivation of 
proper clerical manners, it is by no means my pur- 
pose to recommend those starched, artificial, formal 
manners, which display constant effort and constraint; 
or those ostentatious, splendid, and gracefully refined 
manners, which are formed upon mere worldly prin- 
ciples ; which qualify their possessor to make a dis- 
tinguished figure in a bail-room, or at the levee of a 



INTRODUCTORY. 15 

great man, and which manifest that he has studied 
Chesterfield more than his Bible. So far from this 
is my aim, that I am persuaded, many persons who 
pass for well-bred, and even highly bred, in such 
scenes, are among the most disgusting and trouble- 
some, and, of course, among the worst-bred people 
in the world. But my object is to recommend those 
manners which become the Christian gentleman; 
which naturally flow from the meekness, gentleness, 
purity, and benevolence of our holy religion; and 
which both the precepts and examples of the Bible 
equally recommend. 

There are others, who, whenever we speak of ap- 
propriate clerical manners, consider us as designing 
to recommend that habitual restraint and sanctimo- 
niousness of demeanor, which approaches to a sort of 
professional dissimulation. They suppose that, in 
the formation of clerical character, there are certain 
glosses and concealments which clerical policy re- 
quires to be studied, and which are intended to 
deepen and extend their impression on the popular 
mind. And, therefore, whenever they hear of pre- 
cepts and advices to candidates for the ministry, in 
relation to this subject, they regard them as making 
an attempt to initiate them into the mysteries of their 
profession, by which their reign over the minds of 
men may be more effectually maintained. This 
seems to be the prevailing opinion of infidels; and 
also of all those professed friends to the Christian 
ministry, who, being in a great measure regardless of 
spiritual living, and holy -example themselves, are 
apt to refer to affectation, and even to hypocrisy, 
every thing which would establish a system of de- 



16 LETTERS ON CLERICAL MANNERS. 

portment more retiring, serious, and self-denied, than 
their own. Such artificial manners, it must be 
owned, have not been uncommon among ecclesiastics 
in certain parts and ages of the world. But they will 
be regarded with unmingled abhorrence by every 
honest man, to say nothing of Christian principle. I 
can only say, that I neither plead nor wish for any 
thing of this kind. My object is by no means to 
help you to weave a "professional cloak," for the 
purpose of covering mental imbecility, corrupt prac- 
tice, or sinister design. It is not to recommend a 
buckram dress, for the purpose of repelling familiari- 
ty, or inspiring with awe. But, simply, to help you 
to appear, what you ought to he, — a pious, benevo- 
lent, amiable man ; respectfully attentive to the wel- 
fare and comfort of all around you; and seeking, 
habitually and supremely, to promote the best interest 
of mankind. 

By good manners, then, I beg you will understand 
me to mean those manners which Christian purity 
and benevolence recommend, and which, where those 
graces reign, they will ever be found substantially to 
produce. Dr. Witherspoon, in his "Letters on 
Education," while strongly urging the utility and 
importance of polished manners, remarks, that " true 
religion is not only consistent with, but necessary 
to, the perfection of true politeness ;" and fortifies his 
opinion by " a noble sentiment," as he calls it, of the 
Prince of Conti, viz. that " worldly politeness is no 
more than an imitation or imperfect copy of Chris- 
tian charity, being the pretence, or outward appear- 
ance, of that deference to the judgment, and attention 
to the interest of others, which a true Christian has 



INTRODUCTORY. 17 

as the rule of his life, and the disposition of his 
heart." And, truly, we have only need to see an 
example of that unaffected kindness, affability, re- 
spectfulness, gentleness, and attention to the feelings 
and comfort of all around us, which real religion at 
once demands and inspires, united with the gravity, 
dignity, and prudence becoming those who remem- 
ber that for every word and action they must give 
an account ; — we have only, I say, to see this happy 
union of qualities fairly exemplified in human de- 
portment, to be convinced that nothing can be more 
nobly beautiful or attractive, in the view of every 
thinking beholder, than the undissembled expression 
of pure Christian feeling : and, of course, that to be 
an humble and assiduous imitator of Christ is the 
shortest way for a minister of the gospel, or any other 
man, to exhibit the most perfect manners of which 
our nature is capable. 

So much for the general principle. Cultivate the 
Christian temper, and you will always, in precisely 
the same proportion, lay the best and the only true 
foundation for the manners which I recommend. But 
if you wish to reduce this great principle to practice, 
two things are to be remembered. 

The first is, that, as the growth of Christian prin- 
ciple, in the individual heart, is a gradual process ; as 
it is by no means a spontaneous affair, but requires 
the most assiduous and laborious culture ; so the 
drawing out of that principle into all the practical 
duties of life is far from being an easy task. It 
requires unceasing self-denial, prayer, and watchful- 
ness ; and embraces a large class of duties, which 
cannot be expected to be developed, in all their rela- 
2* 



18 LETTERS ON CLERICAL MANNERS. 

tions and aspects, without being made the object of 
diligent and daily attention. Our pride, our vanity, 
our selfishness, our envy, our irascible feelings, our 
indolence, and indeed every corruption of our nature, 
are all so many obstacles to the faithful discharge of 
these duties. It happens, moreover, that the applica- 
tion of Christian principle to the various departments 
of social intercourse, in all their interesting and 
delicate details ; in other words, the code of what 
may be called Christian morals, has been less hap- 
pily illustrated and enforced by books than any other 
part of Christian truth or duty. In its leading out- 
lines, indeed, it has been often and well exhibited : 
but the task of minutely filling up what the scrip- 
tures have so divinely sketched, has never yet, 
unless I greatly mistake, been satisfactorily per- 
formed. And yet, perhaps, there is no subject, which, 
on a variety ^ of accounts, requires to be exhibited in 
more minute detail, or urged with more constant 
reiteration than this. Still no popular, adequate 
treatise on this subject, so far as I know, is to be 
found. And, of course, those who desire to attain 
excellence in this department of duty, have the 
greater need to study it carefully for themselves, and 
to embrace every opportunity of becoming more and 
more at home in its requisitions. 

The second consideration which deserves our no- 
tice is, that many of those delicate proprieties of 
behaviour, which the laws of social intercourse de- 
mand, though founded, in general, on Christian prin- 
ciple, may be considered as, in part, the result of 
conventional agreement among well-bred people. 
Of course, to be adequately acquainted with them, 



INTRODUCTORY. 19 

requires no small knowledge of the world, as well 
as knowledge of the Bible, and of other good books. 
That young man will find himself egregiously de- 
ceived, who imagines that he can gain in his study 
all the information that is necessary on this subject. 
This would be just as unreasonable as to find any 
one expecting to attain eminence as a military com- 
mander, without ever seeing a field of battle. You 
must be acquainted with the actual world. You must 
see and study man as he is. You must become ac- 
quainted with the rules which regulate social inter- 
course, as exemplified in polished Christian society. 
You must even become acquainted with " the world 
which lieth in wickedness," and know something of 
the laws w r hich govern the intercourse of those who 
make no profession of religion, that you may know 
how to understand and treat them ; how to meet them 
on their own ground, and to adopt the best methods 
of conciliating and gaining them. You must not, 
for a moment, suppose that what is called a know- 
ledge of the world, necessarily implies conformity 
to it. All that it implies, and all that I would re- 
commend, is such an acquaintance with the assem- 
blage of facts in relation to this subject, as will enable 
you to adopt them where they are good, or indiffer- 
ent ; to avoid them where they cannot be defended ; 
and to make the whole subservient to the interest of 
your divine Master. 

Do you ask me, how the " knowledge of the 
world," of which I speak, is to be obtained? I an- 
swer, — Not from books; they cannot teach it; though 
they may make useful suggestions, and may put you 
on the proper track for learning, which alone is the 



20 LETTERS ON CLERICAL MANNERS. 

humble office I assign to this little volume. — Neither 
can parents always teach it ; for frequently they pos- 
sess it not themselves ; and even when they do possess 
it, it is incomparably more difficult to be conveyed 
to others, than any species of book knowledge that 
can be named. Nor is it to be learned even by going 
continually into society, as many have done, who, 
nevertheless, were as ignorant of mankind at the end 
of a long life, as they were when they entered on 
their course. — But if you desire to learn it, you must, 
first of all, be in good earnest in paying close atten- 
tion to the subject. You must feel its importance. 
While you study carefully the best examples left on 
record in the sacred scriptures, you must study, with 
no less care, the living and acting world around you. 
You must have an eye and an ear on the watch for 
instruction respecting it, every day that you live, 
and in every company that you enter. You must 
watch with especial vigilance, every part of the man- 
ners, deportment, and conversation of the wise, the 
virtuous and the polished with whom you may hap- 
pen to associate from time to time. The true reason 
why so many are in the world, and even, sometimes, 
in the polite and great world, for threescore years 
together, without gaining a particle of what we call 
real "knowledge of the world,' ' — no doubt is, that 
they have always passed along through society either 
with so much levity and inattention, or with so much 
hebetude of feeling, as to this particular point, that 
they have observed nothing, and, of course, learned 
nothing. They have, therefore, closed their career, 
in old age, just as ignorant, in this respect, as they 
were in the tenderest boyhood. In short, if men 



INTRODUCTORY. 21 

have not the knack of closely observing, and the 
faculty also of laying up their experience, and pro- 
fiting by their observation, I know of no way in 
which they can hope to become tolerable adepts in 
the science of human nature, however ample and 
long continued the external advantages which they 
may enjoy. 

Do you ask me, of what real importance, after all, 
well regulated and polished manners can be, to a man 
engaged in an employment so elevated and momen- 
tous as that of a minister of the gospel ? Is it not a 
matter, perhaps you will inquire, rather too small 
to engage the attention of one, whose time and ta- 
lents ought to be occupied about much more exalted 
things ? That a clergyman ought not, and, con-, 
sistently with his usefulness, cannot, have manners 
either glaringly ridiculous, or grossly offensive, you 
will say, you allow : but where is the great advantage 
of pushing the cultivation of the exterior beyond this 
negative character ? I have often heard suggestions 
of this kind ; but am deliberately of the opinion that 
they are founded in false and narrow views of human 
nature, and of human society. 

For, "in the. first place, with respect to large num- 
bers of those with whom clergymen, as well as others, 
are called to associate, they look quite as much, if 
not more, to manners than to solid worth. They are 
poor judges of talents, learning, prudence, and even 
piety ; but of easy, mild, respectful, amiable manners, 
every one is a judge ; and, of course, every one is 
capable of being favourably impressed by them. Can 
there be, then, a more obvious dictate both of policy 
and duty, than to cultivate that which to multitudes 



22 LETTERS ON CLERICAL MANNERS. 

is more attractive than real merit; which secures to 
merit a hearing and an influence which it would not 
otherwise obtain ; and which will be likely, in many 
cases, to open a door to usefulness, which, without it, 
would, in all probability, have continued impenetrably 
closed ? In repeated instances, have I known men 
of weak minds, and of small information, but of re- 
markably fascinating manners, carry all before them, 
in circles of society, into which men of far higher 
qualifications, both intellectual and moral, but defec- 
tive in the attractions of manner, were scarcely able 
to obtain admittance. A soft, insinuating address 
has, a thousand times, rendered its possessor trium- 
phant, when, upon every principle of truth and jus- 
tice, he ought to have failed. 

But, in the second place, it is not only true that, 
in very large portions of society, a well regulated 
manner is every thing, atoning for the want both of 
virtue and knowledge, and frequently superseding 
the highest worth; but it has more influence, even 
with the most discerning and virtuous, than is com- 
monly imagined. To every human being, that which 
is intrinsically excellent appears doubly attractive 
when presented in a pleasing manner. Truffc, even 
to those who know it to be truth, finds a more cor- 
dial welcome ; and duty, even among its most sincere 
and enlightened friends, commands a more ready 
obedience, when they are clothed in an attractive 
garb, and speak in alluring accents. That the very 
same words, which, when uttered by some, are in- 
tolerably offensive, when spoken in the mild respect- 
ful manner of others, are welcome and even delight- 
ful ; that the very same action, which, performed by 



INTRODUCTORY. 23 

some, is censured, when performed by others, of 
perhaps less talent or virtue, is lauded to excess, are 
among the most notorious facts in human life ; and 
that, not in the circles of the ignorant and unprinci- 
pled only, but also in those of the most estimable 
portions of mankind. 

How is it possible, then, for a thinking man to con- 
sider the subject on which I address you as unworthy 
of his regard, or as even of small importance ? To 
adopt this opinion is equally to oppose reason and 
experience, and to set at naught some of the most 
precious means of gaining access to the human heart. 

Let me entreat you to remember, too, that those 
who bear the office to which you aspire, stand more 
peculiarly in need of the aid which polished and at- 
tractive manners furnish, than any other class of men, 
To them the use of " carnal weapons" is interdicted. 
They neither have, nor ought to have, as ministers, 
any other influence in society, than that which arises 
from the sacredness of their office, the excellence of 
their character, and the attraction of their manners. 
It is their great business to win men to the love of 
the truth and of duty by moral means, and among 
others, by exhibiting in their own temper and lives, 
the meek, lowly, amiable, and benevolent spirit of 
the religion which they inculcate. If they fail of 
doing this, they fail in one of the most important 
means of professional success. And yet it is plain 
that every minister must essentially fail here w r ho 
does not succeed in setting forth, in his own person, 
a style of manners adapted -to conciliate the respect 
and good will of all whom he approaches. 

And when I recollect how extremely important 



24 LETTERS ON CLERICAL MANNERS. 

the first steps of a young minister are ; at how early 
and inexperienced an age he frequently enters on his 
public work ; how much depends on the character of 
his habits and manners when he is least sensible of 
the fact; and how completely he may prostrate his 
dignity, and foreclose his usefulness, by a few ridicu- 
lous foibles, or inadvertent habits, of the existence of 
which it would be sometimes difficult to convince 
him : — I say, when I recollect all these things, I am 
astonished that candidates for the ministry think so 
little of this matter, and are so little concerned to 
form a style of manners, which may be conducive, at 
once, to their comfort and usefulness. 

Allow me further, my dear young friend, to re- 
mark, that if you wish to succeed in forming such 
manners as it is the object of these pages to recom- 
mend, you must begin early and labour patiently; 
otherwise, you will never make the attainment. As 
the discipline of the temper and feelings ought to 
be commenced with the earliest dawn of reason, and 
is the work of a lifetime ; so the discipline of the 
manners, if the expression may be allowed, depend- 
ing, as it does, for success on "ruling our spirits, ,, 
should be begun as early as possible ; the sooner the 
better. Say not, it is too soon for you to begin to 
"put on the clergyman/' when you are only in the 
second year of your theological studies. Let me tell 
you, my friend, if you begin now, and labour in this 
species of culture with the utmost assiduity, I shall 
consider you as doing great things if you succeed in 
forming even tolerable clerical manners by the time 
you are ready to enter the pulpit. It is, as I have 
already said, a gradual work. In the conflict with 



INTRODUCTORY. 25 

your old habits, and your unhallowed feelings, you 
will have many a painful struggle, and will probably 
suffer many a discouraging defeat. It will be much 
if you ultimately gain the victory. If you are so 
happy, you will find it to be no easy conquest. But, 
when gained, it will be the most glorious and the 
most precious of all victories — a victory over your- 
self. 

You will perceive that my counsel extends beyond 
the time that you propose to spend in the Theologi- 
cal Seminary, and, indeed, will apply, in some of its 
parts, to the whole of your clerical life, should it be 
ever so long. This was expressly intended. It oc- 
curred to me that a little manual, addressed to one 
of those who bear to me the relation of pupils, adapt- 
ed to promote his benefit, not only while he continues 
in the institution of which I am an officer, but when 
he shall have taken his leave of it, nay, as long as he 
lives, might, at the same time, if given through the 
medium of the press, be of some use to others, to 
whom I have had, and may yet have, the honour and 
the pleasure to stand in the same relation; not merely 
in the beginning, but throughout the whole of their 
course. And if the following pages should be blessed, 
in the smallest degree, to your advantage, or that of 
any other individual, in preparing for a profession 
which I love, I shall consider myself as abundantly 
rewarded. 

I will only add, that in preparing this little system 
of advices, I have by no means forgotten how small 
my title is to assume the office of teacher on such a 
subject. It is a maxim in physical science, that a 
stream can never, in ordinary circumstances, rise 
3 



26 LETTERS ON CLERICAL MANNERS. 

higher than its fountain. If I thought this maxim 
applied as rigidly to intellectual and moral culture, I 
should lay down my pen in despair: or rather, I 
should not have dared to take it up for the purpose 
of discussing a subject at once so delicate and difficult. 
But it does not. Nothing is more common than to 
see pupils rising far higher than their instructors in 
knowledge and practical wisdom. This thought com- 
forts and animates me in the undertaking. My office 
having placed me in the way of perceiving how greatly 
a body of precepts and suggestions on this subject is 
needed — having never seen any thing which appeared 
to me to approach toward answering the purpose in 
view — knowing that all that many ingenuous youth 
need to put them on the right track, is a collection 
of hints, for setting their own minds at work — and 
hoping that what is "sown in weakness," may be 
"raised in power," I venture to make the attempt 
which the title of these letters announces. May our 
common Master accept and bless it ! 



LETTER II. 



See that ye walk circumspectly, not as fools, but as wise. — Eph. 

v. 15. 



GENERAL CHARACTERISTICS OF CLERICAL MANNERS. 

My dear young friend : — In pursuing the subject 
introduced to your view in the preceding letter, a 
question presents itself, which seems to require some 
discussion, before we proceed to the details which are 
intended to occupy the following pages. The question 
is this — Is there any thing peculiar in the style of 
manners proper for a minister of the gospel ? Ought 
the manners of a clergyman perceptibly to differ from 
those of a well-bred man of a secular profession ? I 
think they ought. That is to say, I am clearly of 
the opinion that they ought to bear a stamp, in a va- 
riety of particulars, characteristic of the hallowed 
spirit and sacred office with which they are connected. 
All other professional men, indeed, would be the better 
for having the same sort of manners that I am about 
to recommend to ministers of the gospel; but with 
respect to the latter, they are so indispensably ne- 
cessary to the complete attainment of all those ad- 
vantages which manners can impart to their pos- 
sessor, that they may be said, without impropriety, to 
be peculiarly clerical in their nature. 

(27) 



28 LETTERS ON CLERICAL MANNERS. 

If I were to attempt to exhibit the peculiarity in 
question, I should say it may be expressed in six 
words — Dignity, Gentleness, Condescension, Affa- 
bility, Reserve, and Uniformity. 

1. Dignity. By this I mean that happy mixture of 
gravity and elevation in human deportment, which 
evinces a mind habitually thoughtful, serious, and set ' 
on high things. An air and manner opposed to 
levity ; opposed to that propensity to jesting, which 
is so often manifested by some who bear the sacred 
office ; opposed to what is grovelling ; opposed, in 
short, to every species of lightness or volatility, 
which, however tolerated in young persons of secu- 
lar professions, is barely tolerated, even in them, and 
certainly adds nothing to their respectability in the 
view of any one : but which, in ministers of the gos- 
pel, is peculiarly unseemly, and never fails to lower 
the estimation in which they are held by all discern- 
ing people. I have often thought, my young friend, 
that you were by far too ready to give way to your 
risible feelings. Every public man, and especially 
every clergyman, ought to cultivate that habitual 
sedateness, and command of his countenance, which 
will prevent his being the sport of every ludicrous 
occurrence, or merry-andrew, who may happen to be 
presented to his view. 

The dignity of which I speak also requires its 
possessor to avoid those companies, in which lan- 
guage and scenes are likely to be exhibited, which 
ought not to be even witnessed by a minister of the 
gospel. If any thing of this kind be expected in a 
company before it assembles, a minister ought to de- 
cline making one of its number. And if, after he 



GENERAL CHARACTERISTICS. 29 

has joined it, there he any indication of the approach 
of such scenes, he ought to take an early opportunity 
of escaping before they actually make their appear- 
ance. Even dining or tea parties, in which any 
thing like the reign of levity, and especially of 
revelry, is anticipated, ought to be invariably shunned 
by an ambassador of Christ. That you will not 
allow yourself to be present at places in which cards 
or dancing are made a part of the professed and 
prominent entertainment, I take for granted. But I 
will go further. When you are invited even to what 
are called family parties, and you find either cards 
or dancing about to be introduced, though it be on 
the smallest scale, and in the most domestic way, 
make a point of withdrawing. It is, on all accounts, 
better to be absent. When a clergyman allows him- 
self to be found in the midst of exhibitions of this 
nature, though he take no part in them, yet, if he 
have a proper sense of Christian and ministerial duty, 
he will be more or less embarrassed; and, if he 
attempt to be faithful in reproof or remonstrance, 
may, perhaps, do more harm than good. Many a 
minister of Christ, in these circumstances, has been 
involved in conflicts, in the course of which his feel- 
ings have been lacerated, his dignity lowered, and 
his comfort wounded in no small degree. Lay, it 
down as a fixed principle, that you cannot possibly 
be in light, frivolous company, or where frivolous 
engagements are going on, even if there be no other 
mischief, without having your dignity impaired. If 
the gravity and respectability of your character do 
not prevent every thing unseemly, or approaching to 
it, from occurring, it is no place for you. How much 
3* 



SO LETTERS ON CLERICAL MANNERS. 

better is it, with a wise caution, to avoid, as far as 
possible, all such embarrassing places and companies! 
"The prudent man foreseeth the evil, and hideth 
himself." 

The dignity of which I speak should also prevent 
ministers, however youthful, from engaging in many 
of those recreations, which may not be unsuitable 
for others, but in which one, who is officially bound 
to be grave, ought not to indulge. If you happen to 
be thrown into young company, and any of the little 
plays, which are frequently resorted to by youth of 
both sexes, for passing away time, happen to be in- 
troduced, it will be by no means proper that you 
take any part in them. However admissible such 
plays may be for children, or for those who are just 
rising above the age of children, a minister, or a can- 
didate for the holy ministry, ought to be more gravely 
and appropriately employed. 

Again ; the dignity of manner which I wish to 
inculcate, may be impaired by various little infelici- 
ties of deportment into which those who are not 
prudently and delicately on their guard, may be be- 
trayed. I have known worthy men, who had so 
little knowledge of human nature, and so little sense 
of propriety, that they suffered themselves to be in- 
volved in angry contention with ostlers, with stage- 
drivers, with boatmen, and other coarse and vulgar 
men, with whom they were brought in contact. 
Carefully avoid .every thing of this sort. Rather 
suffer wrong, than run the risk of a public conflict 
with those who are generally rude and foul-mouthed, 
and too often altogether lawless. It is unbecoming 
enough for any grave man to be involved in such con- 



GENERAL CHARACTERISTICS. 31 

troversies ; but for a clergyman, it is peculiarly un- 
becoming. I might not always estimate his talents ; 
but I should certainly always estimate his personal 
dignity by observing the degree of care and vigilance 
with which he avoided rencounters of this kind. 

Further ; when I speak of dignified manners in a 
minister of the gospel, I refer to that character of 
deportment which is opposed to littleness, not to 
say meanness, in his dealings. There is often found, 
in this respect, in some ministers, otherwise men of 
great excellence, a striking want of just taste and 
delicacy. They can higgle and chaffer about a cent, 
with almost as much pertinacity as might be expected 
from a beggar. They can resort to as many petty 
arts for gaining a favourable bargain, even in the 
smallest affair, as if dexterity in dealing were their 
trade. And, even with the poorest individuals with 
whom they deal, they are ready to contend about a 
trifle with the most determined obstinacy. In short, 
I have known men of the sacred profession, in whom 
the rage for little savings, in all their pecuniary 
transactions, appeared to be a besetting infirmity, and 
to follow them through their whole course, and on 
some occasions led them to exhibit themselves in a 
point of light altogether unworthy of their office. In 
making these remarks, I have no design to censure 
that habitual, and even rigid economy, which must, 
of necessity, and certainly ought to be practised, by 
those whose circumstances are narrow, and who have 
no means of enlarging them ; and this is probably the 
case with a majority of those who devote themselves 
to the service of the church. In all such, a constant 
care to guard against unnecessary expenditure is not 



32 LETTERS ON CLERICAL MANNERS. 

only allowable, but is, doubtless, a Christian duty. 
But there is a wide difference between this, and con- 
ducting pecuniary expenditures, when we resolve to 
incur them, in a pitiful manner; a manner which 
indicates a mind inordinately set on the most paltry 
gains and savings. I remember once to have re- 
ceived a very unfavourable impression of a clergy- 
man, on observing that he employed a considerable 
portion of precious time, and expended no small 
share of ingenuity, in recovering from a particular 
friend five cents, when he had just received from that 
friend what was of more value than ten times that 
amount. 

Again ; the dignity which I recommend, is opposed 
to all those arts in social intercourse, which, though 
not really crooked or disingenuous, yet approach the 
confines of what is so, and may possibly be liable, 
with some, > to that imputation. Make it a sacred 
point never to engage in any covert or questionable 
course of action. Let both your speech and your 
conduct be always so perfectly fair, candid and hon- 
ourable, that the more they are scrutinized, the more 
perfectly correct and creditable they will appear. 
Never venture, in any case, or for the purpose of 
gratifying any person whatever, to do or say that 
which, if it should become fully known to the pub- 
lic, would place your character in an undesirable 
point of light. Even if the disclosure of it be very far 
from fixing the charge of dishonesty upon you ; yet 
if it may expose you to the charge of littleness, of 
imprudence, of paltry management, or of undignified 
interference in the affairs of others, you will furnish 



GENERAL CHARACTERISTICS. 33 

matter of regret to every serious friend of clerical 
character. 

I will only add, that another characteristic and 
advantage of dignity in manners, is, that, when pro- 
perly exercised, it tends to repress the risings, and 
repel the approaches of impertinence. I have seen 
many men in whose presence it was impossible to 
take any improper liberty. Not because they were 
haughty, overbearing, or sanctimonious; but because 
there was such a mixture of gravity, respectfulness, 
and benevolence in their whole air and manner, that 
the impertinent, the frivolous, and, of course, the 
profane, were abashed in approaching them. " There 
is something defective,'' says the eloquent Wm. Jay, 
" especially in a minister, unless his character pro- 
duces an atmosphere around him, which is felt as 
soon as entered. It is not enough for him to have 
courage to reprove certain things ; he should have dig- 
nity enough to prevent them ; and he will, if the 
Christian be commensurate with the preacher, and if 
he ' walk worthy of God, who hath called us into his 
kingdom and glory.' "* 

2. Grentleness. By this you will readily perceive 
to be meant that habitual mildness of disposition, 
and softness of manner, which carefully guard against 
every thing, in speech or behaviour, adapted unne- 
cessarily to offend or to give uneasiness. It is op- 
posed to every kind of harshness or undue severity, 
and forms a deportment calculated to conciliate and 
attract all to whom it is manifested. You, doubtless, 
remember that this disposition, and the correspond- 
ing expressions of it, are represented in scripture as 

* Life of Winter, p. 299. 



84 LETTERS ON CLERICAL MANNERS. 

among the fruits of the Spirit. " The wisdom that is 
from above/' says the apostle James, "is gentle." 
And the apostle Paul, speaking particularly of minis- 
ters, says, " The servant of the Lord must not strive, 
but be gentle unto all men, patient, in meekness in- 
structing those that oppose themselves.' ' 

I am aware, indeed, that gentleness has been con- 
founded by many with something very different, and 
by no means laudable. It has been considered and 
despised, as that tame, passive spirit, which knows 
not how to deny the most unreasonable request, or 
to resist the most unjust encroachment. There can- 
not, however, be a greater mistake. Some of the 
firmest men in the maintenance of their own princi- 
ples that I have ever seen, were remarkable for the 
mildness and gentleness of their manners. Perhaps 
it may even be said, that those who have been most 
distinguished for the exercise of courage, as a moral 
quality, have been, at the same time, the most signal 
examples of bland and accommodating deportment. 
"True gentleness," says one, "is to be carefully dis- 
tinguished from the mean spirit of cowards, and the 
fawning assent of sycophants. It renounces no just 
right from fear ; it gives up no important truth from 
flattery. It is, indeed, not only consistent with a 
firm mind, but it necessarily requires a manly spirit, 
and a fixed principle, in order to give it any real va- 
lue. It stands opposed to harshness and severity, to 
pride and arrogance, to violence and oppression. It 
is properly the manifestation of that part of charity 
which makes us unwilling to give pain to any of our 
brethren. Compassion prompts us to relieve their 
wants : forbearance prevents us from retaliating their 



GENERAL CHARACTERISTICS. 35 

injuries : meekness restrains our angry passions : can- 
dour our severe judgments : but gentleness corrects 
whatever is offensive in our manners ; and by a con- 
stant train of humane attentions, studies to alleviate 
the burden of human misery.' ' 

A conscientious man, who is habitually intent on 
doing good, will find occasion almost every hour that 
he spends in company, for the exercise of this invalu- 
able spirit, and the deportment to which it prompts. 
The occasions are extremely few in the walks of social 
intercourse, in which a blunt, rough, or authoritative 
manner is either proper or profitable. Whereas, by 
a soft answer we may turn away wrath ; by a mild, 
respectful address, we may at once reprove imperti- 
nence, disarm violence, and even put brutality to 
shame. By making a point of accosting all whom 
we approach with tones as well as expressions of a 
kindly and conciliatory character, we may often open 
a way for the reception of truth into minds which 
might have been otherwise invincibly closed against 
it. Learn, then, the happy art of conversing with 
gentleness, of giving your commands with gentle- 
ness, of arguing with gentleness, of contending with 
gentleness, of even reproving with gentleness, that 
is, of guarding against every thing harsh, passionate, 
or boisterous in your mode of administering reproof. 
Nay, do not think it strange if I go further still, and 
recommend that you cultivate gentleness in all your 
actions and movements; in walking; in changing 
your place in the parlour ; in opening and shutting 
doors, and in all similar actions. There is more dig- 
nity in this mode of conducting our movements than 
in any other. There is also more safety ; for a very 



36 LETTERS ON CLERICAL MANNERS. 

large part of the casualties by which our persons are 
injured, are, doubtless, induced by the want of gen- 
tleness. Can it be considered as becoming to see a 
grave divine skipping about with the impetuosity of 
a boy; slamming doors as if in a passion; jerking 
chairs and other movables, which he may have oc- 
casion to handle, as if snatching them from robbers ; 
or passing along the streets with that kind of mili- 
tary air and rapid step, which might be expected in 
one who was walking for a wager? 

3. Condescension. If you live to be a minister, 
a large part of your social and professional inter- 
course will be with those who, according to popular 
language, are your inferiors. To the poor, the de- 
serted, the friendless, the afflicted, if you possess the 
spirit of Christ, your attention will be incessant and 
unwearied. It is, therefore, of peculiar importance 
that you acquire the art of treating such persons in 
a manner best adapted to soothe their feelings, inspire 
their confidence, and win their affections. This 
can be done only by habits of condescension ; that 
is, laying aside every thing like an air of haughti- 
ness or superiority, and addressing them in the 
tones and language of benevolent respect. Guard 
against reminding them continually, by your looks 
and expressions, that you consider them as beneath 
you. Go to their dwellings as a friend and com- 
forter. Listen with patient attention to their com- 
plaints and requests. Manifest, what you ought un- 
doubtedly to feel, a readiness to serve them to the 
utmost of your power. Remember that your Master, 
while upon earth, was peculiarly attentive to the in- 
digent and the miserable ; and that the most tender 



GENERAL CHARACTERISTICS. 37 

and condescending language that ever escaped from 
his lips, was addressed to such persons, or had a re- 
ference to them. 

Let me entreat you not only to manifest quite as 
much alacrity in finding out the hovel of poverty, 
and the couch of suffering, as the mansion of the 
rich, and the table of feasting ; but also, when you 
have found the abode of penury and affliction, to 
enter it in the kindliest manner ; to accost every 
member of the humble circle with Christian respect 
and sympathy ; to seat yourself by the bedside of the 
sick and dying with affectionate benevolence ; to pour 
the light of instruction, and the oil of consolation 
into their minds with tenderness and patience; and 
to accommodate yourself, as your Master would have 
done, to all their wants, and ignorance, and darkness, 
and doubts, and trials. Receive their civilities with 
thanks. Accept of their homeliest fare with cor- 
diality; and study to convince them, by every pro- 
per method, that you heartily wish them well, and 
are ready to do them good. Need I say that such 
things are grateful to them to a degree not easily ex- 
pressed ? One of the most excellent ministers I ever 
knew ; a man of refinement and polish, as well as of 
ardent piety, exceeded most of my clerical acquaint- 
ance in his incessant attentions to the poor. He 
would go to the houses of the meanest and poorest, 
with an ease and freedom truly exemplary ; would 
seat himself on a broken stool or block of wood, 
and appear to enjoy himself as if he were in the most 
convenient parlour; and would, with a singular feli- 
city of manner, place those whom he addressed just 
as much at ease, as if they were conversing with an 
4 



88 LETTERS ON CLERICAL MANNERS. 

equal. It was in reference to him that a poor but 
eminently pious old woman said — " 0, sir, you can- 
not think how kind and good he is. Hes not a lit 
of a gentleman. He comes in, and sits down in 
my poor place here, just as if he had been used to 
being with the like of me all his days." Though 
I knew the venerable man to be a real and uncom- 
monly well-bred gentleman, I was particularly struck 
with the old woman's significant language, " He's 
not a bit of a gentleman ;" and thought it one of 
the highest compliments she could pay him. She 
had, no doubt, been accustomed to associate, in her 
own mind, that title with manners of the supercilious, 
revolting kind; — an association to which, I am sorry 
to say, the manners of many, who would be thought 
real gentlemen, give too much countenance. 

4. Affability. This quality of manners is allied 
to the last^ mentioned characteristic, but still it is 
not the same. An affable man is one who may be 
approached and accosted without embarrassment or 
difficulty ; — one who has the happy talent of conver- 
sing pleasantly and courteously, and of placing every 
one in conversation with him perfectly at his ease. 
The opposites of this quality are coldness, haughti- 
ness, habits of taciturnity, arising from whatever 
cause, and, in short, every thing in manner that is 
adapted to repel, or to prevent freedom and comfort 
of approach. On the other hand, the dispositions 
which lead to affability of manner, are good-nature, 
benevolence, and that habitual kindness of feeling, 
which rejoices in the welfare of all, and especially of 
those who look to us for instruction, counsel, or any 
other benefit. 



GENERAL CHARACTERISTICS. 89 

Now it is manifest that all classes of men, and 
especially of those who are commonly called profes- 
sional men, would find great advantage in cultivating 
the affability of which I speak. In fact its advantages 
in conciliating public favour, and in facilitating social 
intercourse, are incalculable. But to the minister 
of the gospel, the importance of this social quality 
is peculiar. A physician or lawyer may be remark- 
ably deficient in affability, and yet his professional 
reputation and even usefulness may sustain no mate- 
rial drawback on this account. But when a minister 
of the gospel is thus deficient, it may be maintained 
that his usefulness cannot fail of being, in all cases, 
proportionably diminished. He is not only called to 
visit "from house to house;" to address all classes of 
persons on the most important of all subjects ; and to 
study to gain access to the minds of the high and the 
low, the rich and the poor, the learned and the igno- 
rant ; but all descriptions of persons are in the habit 
of resorting to him, in private as well as in public, 
for counsel and aid. The perplexed, the doubting, 
the timid, the feeble-minded, the tempted, the de- 
sponding, are all, it may be, in succession, seeking in 
him a counsellor and guide. How unhappy, when his 
personal manners are such as to repel and discourage ! 
How unhappy, nay, in some cases, how fatal to the 
eternal interests of men, when instead of a manner 
which invites confidence, and inspires freedom of 
communication, the ambassador of Christ, by his re- 
pulsive mode of address, as it were " breaks the bruis- 
ed reed," "quenches the smoking flax," or so com- 
pletely chills and discourages the anxious inquirer, as 
to deter him from ever making a second visit ! It is 



40 LETTERS ON CLERICAL MANNERS. 

manifest, then, that by a remarkable deficiency in 
the quality under consideration, ministers will not 
only lose much in regard to public favour and ac- 
ceptance ; but what is infinitely more important, by 
this deficiency, they may be the means of repelling 
from the church of God many a soul who was on 
the road to salvation, and who, but for this cause, 
might, humanly speaking, have reached the blessed 
goal. 

Say not that an affable man, like a poet, must be 
born, but cannot be made. That constitutional tem- 
perament has, in many cases, much to do with this 
thing, is not denied. But it is utterly denied that 
the faculty of which I speak is beyond the reach 
of successful cultivation. Only lay to heart the 
importance of the attainment, and strive and pray to 
be enabled to make it, and your labour will not be in 
vain. But there may be a mistake here. In at- 
tempting to be affable, be not fawning. In endeav- 
ouring to invite freedom and confidence, do not break 
down the barriers of the most perfect mutual respect. 
For, in order to form a complete finish in clerical 
manners, there must be a proper attention to that 
respect which is due to the man, and his office, 
as well as that which is due to those with whom he 
converses. 

5. Reserve. By this I mean, not the opposite 
of frankness ; but a manner standing opposed to 
excessive and unseasonable communicativeness. This 
is in no respect inconsistent with any thing which 
has been already recommended. The most attractive 
affability is not only quite reconcilable with a deli- 
cate and wise reserve ; but really requires it, and 



GENERAL CHARACTERISTICS. 41 

cannot be of the best character without it. There 
are many subjects on which a minister of the gospel 
ought not to allow himself, in ordinary cases, to talk 
with freedom, if at all ; and, of course, concerning 
which, when they are introduced, he ought generally 
to exercise a strict reserve. Every wise man will 
see at once the reasons, and the importance of this 
counsel : especially in reference to one who bears so 
many interesting relations to those around him as a 
minister of religion. He ought certainly to be af- 
fable. But if by this he should understand to be 
meant, that he ought to talk freely, at all times, to 
all classes of people, and on all subjects, which the 
idle, the meddling, the impertinent, or the malignant 
may choose to introduce, he would soon find to his 
cost that he had totally misapprehended the matter. 
Affability is good, is important ; but incessant and 
indiscriminate talkativeness will soon reduce in public 
esteem, and entangle in real difficulties, the official 
man who allows himself to indulge it. 

There are many points concerning which every 
man who wishes to hold a respectable standing in 
society ought to exercise habitual reserve ; but con- 
cerning which it is peculiarly important that minis- 
ters do so. A complete catalogue of them cannot be 
given ; but good sense and prudence will enable you, 
for the most part, to see what ought to be considered 
as belonging to the list. You can be at no loss, how- 
ever, to decide, that the private affairs of your 
neighbours ; the characters, plans, and conduct of 
the absent ; questions which implicate the princi- 
ples and views of other religious denominations ; 
the conflicts of party politicians ; your own private 
4* 



42 LETTERS ON CLERICAL MANNERS. 

concerns; the petty scandal of the neighbourhood; 
what others have communicated to you, in reference 
to delicate subjects, whether under the injunction of 
secrecy or not ; your opinions concerning the passing 
events and persons of the day, unless in very clear 
and special cases ; on all these and similar subjects, 
if you are wise you will exercise much reserve ; nay 
you will seldom allow yourself to converse at all, 
even when all around you are chattering about them. 
You can seldom do any good by talking on such sub- 
jects. "Let the dead bury their dead." Your time 
and breath ought to be devoted to the discussion of 
subjects by which you will be likely to benefit yourself 
and others, and by which you will not be liable to be 
implicated in any difficulty hereafter. 

It is the part of wisdom also to exercise much re- 
serve as to the article of giving advice. It is not 
uncommon for your sanguine, precipitate men to give 
advice, even unasked ; and to give it on all occasions, 
freely, when only slightly or indirectly solicited, and 
when, perhaps, they have a very imperfect, and 
altogether ex-parte knowledge of facts. This is 
never discreet. A truly benevolent man ought not 
to be, and will not be unwilling to incur the respon- 
sibility of giving advice, when he sees his way clear 
to do so, and when there is a probability of good 
being done by it. But to incur this responsibility, 
needlessly, with small information on the subject, and 
when there is but little hope of doing good, is both 
weak and rash. Many a man in a public station has 
greatly impaired his influence by a few instances of 
such indiscretion. In very many cases solicitations 
for advice, while they are kindly received, and re- 



GENERAL CHARACTERISTICS. 43 

spectfully treated, ought to be denied altogether. In 
many other eases, all that ought to be done is to state 
the pros and eons in the most impartial and luminous 
manner that we can, and having done so, to leave the 
individual to select his own course of conduct. 

But it is not enough that a minister himself exer- 
cise this prudent reserve, both in private and public. 
If he have a family, it will be necessary to inculcate 
upon every member of it, as far as possible, the ex- 
ercise of the same caution. My opinion is, that the 
wives and children of ministers ought seldom to allow 
themselves to speak of the opinions, plans and move- 
ments of their husbands or fathers. In a great majo- 
rity of cases, perhaps, this may be done without the 
least ill consequence ; but when they least apprehend 
evil from such communications, it may be most 
seriously the result. Nor can it ever be certainly 
known when such evil may arise. It is obvious, 
therefore, that, in this matter, reserve ought to be 
unceasing and vigilant. 

6. Uniformity. The importance of this charac- 
teristic of clerical manners is much greater than 
would, at first view, appear. Few things have a more 
unfriendly influence on our acceptance in social inter- 
course than the opposite of what I now recommend. 
To be at one time pointedly respectful and affable, 
and, at another, to the same individual, so cold and 
ungracious as to surprise and repel ; to treat an ac- 
quaintance to-day with a degree of attention and 
kindness bordering on excess, and little short of 
fawning ; and to-morrow scarcely to recognize him at 
all, or to pass him with the most frigid indifference, 
is a style of deportment, which, though sometimes 



44 LETTERS ON CLERICAL MANNERS. 

seen in excellent men, is always unhappy, and often 
in no small degree mischievous in its influences on 
social comfort. This apparent caprice arises from 
various sources ; sometimes from an actual defect of 
eyesight ; at others from strange and fitful anomalies 
of memory, of which I have known many examples; 
perhaps still more frequently from those revolutions 
in feeling, which are occasioned by a nervous system 
liable to the alternate extremes of elevation and de- 
pression; from occasional fits of absence of mind; 
and, possibly now and then, from an affectation of 
eccentricity, which, however unworthy of a man of 
sense and piety, has actually been manifested by those 
who claimed to possess both. 

Now, though several of these sources of apparently 
capricious manners may not at all times admit of a 
perfect remedy ; yet more than one of them may be 
counteracted with entire success ; and with respect to 
all of them much may be done to diminish their in- 
fluence. The great secret of correction lies in one 
word — attention. — Try to learn the happy art of 
attending to each case as it arises, as being always of 
more or less importance., if not for its own sake, at 
least in reference to the formation of a suitable habit ; 
and I have no doubt you will soon be surprised to 
perceive the degree of success that has attended your 
efforts. 

But there is one method of obviating, to a certain 
extent, the evil under consideration, which, perhaps, 
may not so readily occur to every one, and especially 
not to every young man. I refer to that important 
point in the manners of all public men, viz. the wis- 
dom of not being "over civil," or excessive in your 



GENERAL CHARACTERISTICS. 45 

polite attentions to any one. I have known minis- 
ters, as well as others, who have been really lavish 
in their civilities to a few individuals among their 
friends and neighbours, so much so as to attract par- 
ticular notice ; while others, equally, or perhaps more 
worthy, but less conspicuous, they have scarcely 
treated with common decorum. Their coldness to the 
latter, would not have been so observable, had it not 
contrasted with their extreme civility to the former. 
Diversities of this kind ought to be as much as possible 
avoided; and the correction ought to be applied to 
both extremes. It is never wise for a minister to be 
so excessively intimate, so inordinately friendly with 
any particular individual, or individuals, among his 
people, as to become a subject of remark, or to em- 
barrass him in his intercourse with others. Ne quid 
nimis is an invaluable maxim, in its application to 
clerical intimacies and civilities, as w r ell as to a thou- 
sand other things. Those which are carried to ex- 
cess, seldom last long, or end well. The most truly 
judicious and generally acceptable public men I have 
ever known, were remarkable for not being extremely 
civil to any, even to those whom they were known 
most highly to value ; but for that moderate, yet vigi- 
lant attention to all, which was by no means incon- 
sistent with special friendships, but which indicated a 
desire to be truly useful to all classes of persons. 

I hope you will not be disposed to say, that the 
foregoing counsels are adapted to form that cold, 
selfish, and calculating style of manners, which ought 
to be avoided, rather than cultivated. If it be so, I 
am egregiously deceived. Let me entreat you to go 
over every item again carefully, and see whether 



46 LETTERS ON CLERICAL MANNERS. 

wisdom, prudence, and the word of God do not sanc- 
tion them all. The idea that the manners of any one 
ought to be left to take care of themselves, is a mis- 
erable delusion. As long as we are bound, every 
hour, to "consider our ways," and, "whether we eat 
or drink, or whatever we do, to do all to the glory 
of God," it will be incumbent upon persons, of all ages 
and stations, to endeavour in all things, even the mi- 
nutest, to "order their conversation aright." But 
for a minister of the gospel, who stands continually 
as a "watchman," and a "defender," on "the walls 
of Zion ;" and who is acting every hour, not only for 
himself, but also for the church of God ; — for him to 
doubt whether habitual care as to every word, and 
look, and action, is incumbent on him, is indeed 
strangely to misapprehend his obligations. 

If you ask me, where you shall find a model of 
such clerical, manners as I have endeavoured to de- 
scribe, I answer, No where, in all its parts, in ab- 
solute perfection. This, however, is no more a 
reason why an attempt should not be made to por- 
tray and recommend such manners, than our inability 
to find a perfect pattern of the Christian temper, in 
any mere man, is a reason why that temper should 
never be described or inculcated. But I have been 
so happy as to meet with a few examples of manners 
nearly approximating to those which are recommend- 
ed in this letter. One of the most venerable and 
excellent clergymen in the United States has re- 
marked, that he thought some of the more polished 
and pious of the ministers belonging to the Mora- 
vians, or United Brethren, furnished specimens of 
manners as worthy of imitation as any he had ever 



GENERAL CHARACTERISTICS. 47 

seen. In this opinion I am inclined to concur. I 
have marked in a few of those worthy men, that 
happy though truly rare union of gravity, dignity, 
gentleness, and unaffected kindness of deportment, 
which it would be delightful to see copied by every 
minister of religion in the land. 



LETTER III. 



Giving no offence in any thing, that the ministry be not blamed. 
2 Cor. vi. 3. 



OFFENSIVE PERSONAL HABITS. 

My dear young friend: — There are many personal 
habits, which all polished people concur in regarding 
as offensive ; and which, of course, cannot be indulged 
in the presence of such persons, without giving them 
pain. — Sometimes, indeed, so much pain, that after a 
while, the society of those who habitually indulge in 
them, if not avoided altogether, will be in a degree 
unwelcome, wherever they go. These habits are pain- 
ful to well-bred persons on various accounts. Some 
of them, because they are offences against personal 
cleanliness ; others, because they make an uncom- 
fortable impresssion, in other respects, on the senses 
of those with whom we converse ; and a third class, 
because they indicate the absence of that respect and 
attention to those around us, which every man of cor- 
rect deportment is expected to pay, and which he 
never omits to pay, without incurring a serious disad- 
vantage. 

I propose, in the present letter, to mention some of 

these personal habits. And let me entreat you not to 
(48) 



OFFENSIVE PERSONAL HABITS. 49 

consider me as unnecessarily minute or fastidious in 
my enumeration. Some of the particulars adverted 
to may excite a smile, and others a less comfortable 
emotion. You may rest assured, however, that I shall 
mention none but such as I know to be offensive ; to 
many persons deeply so ; and to have been remarked 
upon with great severity. This is enough for a deli- 
cate, conscientious man, who will consider no correc- 
tion of an evil habit as beneath his notice, which will 
give him more ready access to all companies, and 
render, perhaps, many of his personal efforts to do 
good much more acceptable and useful. 

1. Among these offensive habits, the first I shall 
mention, is that of spitting on the floors and car- 
pets of the apartments in which you are seated. 
This is a habit with which Americans are constantly 
reproached by those Europeans who travel among 
us, or who have occasion to remark on our national 
manners. Nay, a late writer in one of their periodi- 
cal works, pronounces, that "the Americans must 
give up all pretensions to good-breeding as long as 
they allow themselves to spit on floors and carpets in 
company, as is now common among them." I do 
not allow that this charge can be said by any means 
to be more commonly applicable to the better por- 
tion of Americans than of Englishmen. Still I do 
believe the habit in question is more common among 
the plainer classes of our citizens, than it is among 
the corresponding classes of any nation on earth, of 
equal culture, in other respects, with ourselves. And, 
truly, a habit so filthy, so peculiarly disgusting, and 
so calculated to give trouble to every neat house- 
keeper, may well be regarded as equally discreditable 
5 



50 LETTERS ON CLERICAL MANNERS. 

to the breeding and the benevolence of those who 
allow themselves to practise it. 

I have known some persons who, in consequence 
of their habitually chewing tobacco, or some other 
substance, or smoking, were under a necessity so 
constant and pressing of discharging saliva from their 
mouths, that they were really a trouble to them- 
selves, as well as to every body else. They bespat- 
tered the clothes and persons of all who were sitting 
in their immediate vicinity ; defiled the floor or carpet 
beyond endurance ; and thus rendered themselves a 
nuisance in every house which they entered. Indeed, 
I have known a few tobacco-chewers, in whom this 
habit had reached such a degree of concentrated viru- 
lence, that they rendered their immediate neighbour- 
hood intolerable ; formed puddles of tobacco-spittle at 
their feet, in the parlour, or in the pew in church in 
which they were seated ; and, in some instances, even 
compelled persons of delicate feelings, especially fe- 
males, to leave the room, or the pew, and retire in 
haste, to avoid sickness of stomach. 

To say that this filthiness is very indecent, is to 
speak but half its condemnation. It is unworthy of 
a gentleman and a Christian ; and he who, after being 
warned, continues to indulge it, ought to be banished, 
without scruple, from all decent society. 

If it be asked, how those who spit much shall 
manage, I answer, if possible, let them instantly dis- 
continue all those practices which lead to the secre- 
tion of an excess of saliva. This is, in every point 
of view, the best and most effectual method of re- 
moving all difficulty. But if this be not possible, 
then let such persons, when they go into company, 



OFFENSIVE PERSONAL HABITS. 51 

make interest with their kind entertainers to furnish 
them with spitting-boxes ; or let them endeavour to 
sit near a window; or let them rise and withdraw 
from the apartment as often as it becomes necessary 
to discharge the contents of their mouths ; or let them 
take care to have in their pockets extra handker- 
chiefs, which may be employed to receive the super- 
fluous saliva ; or, if none of these safeguards or 
auxiliaries can be had, let them even — stay at home, 
and thus be sure that they trespass on no premises ex- 
cepting their own. Even there, indeed, they will 
annoy and disgust all who visit them : but then this 
will be a penalty incurred voluntarily, and endured 
only as long as each individual can find a sufficient 
inducement to sustain it. For I have certainly 
known at least one tobacco-chewing clergyman of 
whom a respectable professor of religion declared, 
that he would most cheerfully pay his board for a 
week or more, at a tavern, or at any other place, ra- 
ther than endure his company at a single meal, or for 
one evening, in his own dwelling. How melan- 
choly, that a minister of religion, instead of being a 
pattern of neatness and purity, and possessing such 
manners as to render his company attractive to all 
classes of people, should allow himself, by his per- 
sonal habits, to drive all cleanly and delicate persons 
from his presence ! 

Imagine not, however, that it is merely against 
this miserable extreme of the filthy habit in question, 
that I protest. It is against every degree of it that 
I would warn you. Rather than once allow your- 
self, on any occasion, to spit on the floor in com- 
pany, you ought to walk a hundred yards, or more, 



52 LETTERS ON CLERICAL MANNERS. 

to find a door or window, or to submit to almost any 
ordinary inconvenience. In fact, to go to the root 
of the evil, the habit of spitting much at all, is a bad 
habit; and any thing which tends to the secreting, 
and, of course, to the necessity of discharging much 
saliva, ought to be, by all young persons, who are 
forming their manners, carefully avoided. And 
scarcely any thing, let me add, admits of being placed 
and kept more fully under the influence of the will, 
in ordinary circumstances, than this. 

2. Another offensive habit, closely connected with 
the foregoing, against which I would warn you, is 
the excessive use of tobacco, in any form. I do not 
deny that chewing, smoking, and snuffing tobacco, 
within certain limits, may be considered as quite con- 
sistent with the habits of gentlemen ; because many 
gentlemen practise them ; and some who practise more 
than one, or all of them, even to a degree of excess, 
yet, from their great personal neatness, and constant 
attention to appearances, have still avoided becoming, 
in any considerable degree, offensive to those around 
them. Such instances, however, are rare. At any 
rate, nothing is more common than the reverse ; and 
the cases are so numerous in which the consumers of 
this hateful weed become a source of inconvenience 
to all with whom they associate, that even the ordi- 
nary use of it ought to be regarded with apprehension, 
by those who would escape the excess to which others 
have become victims. 

You ought to be aware, my young friend, that no 
class of persons are more apt to fall into excess in 
the use of tobacco, in every way, than students ; and 
no class of students) perhaps, more remarkably than 



OFFENSIVE PEKSONAL HABITS. 53 

those who are devoted to the study of theology. 
Whether their sedentary habits, and especially their 
habits of stated composition, form the peculiar tempt- 
ation by which so many of them are unhappily be- 
guiled, I know not: but it has fallen to my lot to 
know a very large number of ministers, young and 
old, who by excessive smoking, chewing, or snuffing, 
have deranged the tone of their stomachs; have un- 
dermined their health; have seriously injured their 
voices ; have had the fumes of tobacco so thoroughly 
inwrought in their persons and clothing, that it be- 
came impossible for many delicate people to sit near 
them with impunity ; and have laid themselves, after 
a while, under so absolute a necessity of smoking, or 
chewing incessantly, that they have been obliged 
to withdraw from company, or from the most urgent 
business, and even to break off in the midst of a meal, 
and retire to smoke, or else run the risk of a severe 
affection of the stomach. 

In vain do you remind such people, when they 
are young, and when their habits are forming, that the 
use of tobacco is, in most cases, unhealthful, and in 
many, extremely so ; that if they use it at all, they 
are in danger of being betrayed into excess, in spite 
of every resolution to the contrary. — In vain do you 
remind them that many persons, of both sexes, can- 
not bear either the smoke or the perfume of tobacco, 
and, of course must be driven from the room, if not 
from the house, in which this offensive practice is 
going forward ; that, like tippling, one degree of ex- 
cess in this indulgence leads to another, until a sort 
of necessity of continuing it is incurred ; that habits 
of smoking and chewing, especially the former, will 
5* 



54 LETTERS ON CLERICAL MANNERS. 

render them intolerable inmates in many families ; and 
that by the excessive use of tobacco, more particularly 
in the form of segars, thousands have been insensibly 
betrayed into habits of drinking, and have become 
confirmed sots, before they were aware of being in 
the least danger : — I say, in vain do you remind 
many young men, and even pious young men, who are 
commencing such habits, of these dangers. In vain 
do you hold up to their view particular cases, as ex- 
amples of all that you say. They will not believe you. 
They are in no danger. Others may have insensibly 
fallen into excess, and become offensive ; but they 
never will. Onward they go, with inflexible self-will, 
"as an ox goeth to the slaughter,'' resolving to follow 
appetite at all hazards, until some of them become 
themselves fearful examples of the evils against which 
they were warned ! 

I have already hinted at one of the dangers arising 
from the excessive use of tobacco, which very many, 
even after being put on their guard, cannot be per- 
suaded to appreciate. I mean the tendency of the 
segar to generate a fondness for intemperate drink- 
ing. He whose mouth and fauces are frequently 
and strongly stimulated by the fumes of tobacco, is 
apt to be thirsty ; and to such an one, simple water is 
insipid, and scarcely tolerable. Something stronger 
is, of course, sought after. And hence it so often hap- 
pens, that habits of disgraceful, and finally of ruin- 
ous tippling, grow out of the excessive use of the 
segar. 

The truth is, no man, especially no young man, 
ought ever to use tobacco in any shape, who can 
possibly avoid it ; that is, who does not find him- 



OFFENSIVE PERSONAL HABITS. 55 

self reduced to the same necessity of taking it, as 
a medicine, that he is, now and then, of taking 
digitalis, opium or calomel; in which case, instead 
of allowing himself to contract a fondness for the 
article, and living upon it daily, a wise man will 
take it, as he would the most nauseous medicine, in 
as small quantities, and as seldom, as possible. I be- 
seech you, my young friend, not to disregard this 
advice. Rely on it, if you are so happy as to escape 
the thraldom which the odious vegetable in question 
has imposed upon millions, you will rejoice in it as 
long as you live. But you probably will not escape, 
unless you renounce the use of the article entirely. 
If the most servile votary of the segar, the quid, or 
the snuff-box, could take even a cursory glance at the 
ruined health, the trembling nerves, the impaired 
mental faculties, the miserable tippling habits, the 
disgraceful slavery, and the revolting fume, to which 
they have insensibly conducted many an unsuspect- 
ing devotee, he would fly with horror before even the 
possible approaches of the danger. 

3. Another habit which every friend to the honour 
of religion, and to human happiness, ought to avoid 
with the utmost care, is, that of indulging in the use 
of intoxicating drinks. 

The habit of which I now speak is not that of in- 
temperate drinking. This is a sin so unquestionable 
and degrading, so destructive of health, of reputation, 
and of all that is good, that no argument can be ne- 
cessary to convince a professing Christian, and espe- 
cially a candidate for the holy ministry, that every 
approach to it ought to be regarded with abhorrence. 
And I have no doubt that every manifest and known 



56 LETTERS ON CLERICAL MANNERS. 

approach to it, will be so regarded by every conscien- 
tious man. But there are approaches to this sin so 
remote and insensible, that thousands are drawn into 
them without the smallest apprehension of danger ; 
and it is not, perhaps, until it is too late to apply any 
human remedy, that their fears begin to be excited. 
Happy is he who sees the evil afar off, and is wise 
enough to escape from every measure of its influence. 

That intoxicating drinks, as a general fact, are in- 
jurious to all who are in health, I hold to be estab- 
lished by the soundest medical wisdom, and by the 
dictates of all sober experience. The use of them, 
as a beverage, tends to excite morbidly the nervous 
system ; to impair digestion ; to generate hepatic and 
other chronic and loathsome diseases ; to interfere 
with the happy operation of medicines in cases of 
sickness, and, of course, to diminish the prospect of 
recovery , to^ shorten life ; to weaken and derange the 
intellectual powers ; to unfit men for the feeling and 
profitable hearing of the gospel, and for all the prac- 
tical duties of life. Such are the daily and hourly 
effects of intoxicating drinks. They do more to gene- 
rate crime, to destroy human life, and to prostrate 
domestic and social peace and happiness, than sword, 
famine, and pestilence, all combined. 

Now to oppose the power of this destroyer ; to dis- 
courage the use of this tremendous poison as a beve- 
rage, the pledge of total abstinence from all that can 
intoxicate, has been introduced and recommended by 
benevolent men. I cordially approve this pledge. I 
have taken it again and again. I have recommended 
it to my children, and to all, young and old, within 
my reach. I set no alcoholic or fermented liquor on 



OFFENSIVE PERSONAL HABITS. 57 

my own table, and never offer it to any under my 
roof, or in my employment, unless its exhibition as a 
medicine becomes necessary. This is no painful self- 
denial to me. All my experience most decisively and 
unequivocally tells me that I am far more healthful 
and comfortable without stimulating drinks than with 
them. And I firmly believe that ninety-nine out of 
an hundred of all human beings in health are not 
benefited, but rather injured in their physical frame, 
by such drinks; to say nothing of all the dreadful 
intellectual, moral and social mischief which alcoholic 
beverages are daily producing in our world. 

Under these deep impressions, I consider it as 
equally my duty and my privilege to lend all my in- 
fluence and example, toward discouraging and dimin- 
ishing the use of this dreadful destroyer. I cannot, 
indeed, concur with some of the ultra advocates of 
"total abstinence," who believe and teach that the 
word of God forbids the use of all intoxicating drinks, 
even in the most temperate degree. I cannot so in- 
terpret the language of Scripture on this subject. I 
must think that several passages in the New Testa- 
ment, as well as the Old, teach that wine may 
sometimes be used without sin ; and that old, mature 
wine is preferable to new. I know not how otherwise 
to understand John ii. 1 — 11; 1 Timothy v. 23; and 
Luke v. 39. But when the friends of temperance 
plead for "total abstinence ,, on the principle of ex- 
pediency, on the ground which the inspired apostle 
assumes in Rom. xiv. and in 1 Cor. viii. 13, 1 am cor- 
dially with them, and sincerely wish that every friend 
of human happiness might give his countenance to the 
cause which they are banded to promote. When 1 



58 LETTERS ON CLERICAL MANNERS. 

see so many individuals and so many families ruined 
by intoxicating drinks, I cannot consider as excessive 
any zeal or any self-denial which has for its object, 
to discourage the use of this insidious poison. Every 
patriot, and every Christian, is bound to do all in 
his power, to save those around him from the vice 
of intemperance ; but ministers and candidates for 
the sacred office are specially and professionally bound 
to be, in this as well as every other department of 
duty and happiness, labourers for the public good. 

My firm persuasion is, that, in general, no one who 
is in health, ought ever, as a system, to drink any 
thing stronger than water. It is the most natural, 
the most salubrious, and, in all respects, the best 
drink. The cases of the most robust and ruddy 
health that I have ever seen, have been those of per- 
sons w 7 ho drank nothing but water. Among the old 
Romans, in the purest and simplest periods of their 
republic, no man was allowed to drink any kind of 
strong drink, until he had attained the age of thirty 
years. And if I could prevail upon every young 
man to act rigidly upon this plan, putting every 
thing out of view excepting his bodily health, and 
his interest for the present life, I should consider 
myself as having gained a most desirable object. 

He who drinks nothing but water, has but little 
temptation to drink at all more frequently than he 
ought. Yet it is very possible to take too frequently 
and too much, even of this simple beverage. I have 
known some individuals, chiefly students, who un- 
happily contracted the habit of requiring something 
to moisten their lips every half hour, or oftener ; and 
even in the pulpit, they could never get through a 



OFFENSIVE PERSONAL HABITS. 59 

discourse of ordinary length, without taking repeated 
sips of water. This is not only a habit troublesome 
to others, as well as ourselves, but it is multiplying 
our wants ; it is rendering the lips and fauces more 
apt to become parched, on the slightest use of them ; 
thus increasing the inconvenience which it is intended 
to remedy, and constantly spreading a snare before 
the individual, to crave something less innocent when 
water of a good quality is not to be procured. 

I would say, then, to every one who is forming 
his habits in this respect, — let your plan be to drink 
but little of any thing. Even the excessive drinking 
of water may prove injurious, and has proved so to 
multitudes. The digestion of students is generally 
feeble at best ; but taking much liquid of any kind 
into the stomach is calculated to render it still more 
feeble. Drink, therefore, as little as possible, without 
being incommoded by importunate thirst. Habituate 
yourself to as few w T ants, in this respect, as possible. 
Let not your first request, when you call at a friend's 
house, be, as the manner of some ever is, to be fur- 
nished with " something to drink." Such a request 
commonly leads to the offer of every tempting arti- 
cle of drink, that may be within reach of your en- 
tertainer, and may thus cause him to lay in your way 
a most serious, and it may be, a fatal snare. Of all 
men in the world, clergymen, who are very often in 
the houses of their friends or parishioners, and who 
are constantly in the way of receiving kind offers of 
refreshment, ought to be men of self-denial, espe- 
cially with regard to all stimulating drinks. Without 
a large measure of this grace m habituai exercise*, 



60 LETTERS ON CLERICAL MANNERS. 

they may be considered as constantly standing on the 
brink of a precipice. 

My earnest advice, therefore, is, that, for the dou- 
ble purpose of guarding against personal temptation, 
and of setting a good example to others, you decline 
the use of ardent spirits altogether, however press- 
ingly they may be urged upon you; and that you 
make as little use of any kind of stimulating drink as 
possible. Discountenance the use of such drinks 
among all with whom you associate. Let it be seen 
that you do so on principle. And let your practice 
testify that you believe and obey your own doctrine. 

4. Closely connected with the foregoing particular, 
is another habit, against which a minister of the gos- 
pel ought to be especially on his guard. I mean 
that of manifesting or cherishing an excessive fondness 
for luxurious eating. 

I shall ^probably say something hereafter on the 
mischiefs of intemperate eating, in reference to the 
bodily health. My design, at present, is merely to 
speak of those improprieties of manner which are apt 
to grow out of an undue estimate of this indulgence. 

When worldly men show, without reserve, that 
they worship their palates ; when in public houses, 
and in private families, they are continually mani- 
festing their epicurean character ; when they are 
disposed to give trouble for the gratification of their 
appetite wherever they may be ; when they eagerly 
seize upon the best pieces of any article of food on 
the table, thereby showing that they prefer the in- 
dulgence of their own taste, to the gratification of any 
one else; — I say, when worldly men allow them- 
selves to act thus, all correct judges know that they 



OFFENSIVE PERSONAL HABITS. 61 

violate . good manners; but as " they have their por 
tion in this life," they are expected, when unrestrain- 
ed, to feel and act with this supreme regard to appe- 
tite. And, even with respect to manners, luxuriou&r 
men, in concerns of this nature, often have influence 
enough to make a sort of "law for themselves." 

But, in ministers of the gospel, or candidates for 
the ministry, nothing of this kind ought ever to be 
seen, or so much as suspected to exist. Habits of 
the most marked simplicity and moderation, in eat- 
ing as w T ell as in drinking, ought ever to characterize 
them. Let none, then, ever have reason to accuse 
you of being particularly fond of gratifying your 
palate, or of being particularly nice in what is re- 
quired for that purpose. Eat whatever is set before 
you, without a word of question or difficulty. And 
while many eat with a rapidity or a greediness which 
indicates a mind inordinately intent on the pleasure 
of eating, let every movement, on your part, indi- 
cate that moderation which becomes a minister of 
Christ. At a luxurious table exercise self-denial with 
peculiar vigilance. Let it be seen that you have no 
alliance with the character of a gourmand. Eat com- 
monly but of one simple dish. Eat slowly ; gently ; 
without that smacking of the lips, and that noisy 
motion of the mouth, which are expressive either of 
extreme hunger, or vulgarity, or both. Eat and 
drink guardedly, too, lest some article passing the 
w r rong way, should embarrass you before company, 
and which, in nine cases out of ten, results from haste, 
and want of care. And finally, eat without talking 
much about eating. Nothing is more common in 
company, than to hear much said respecting the 
6 



62 LETTERS ON CLERICAL MANNERS. 

pleasures of the table ; the excellence of particular 
articles of food ; the relish of certain kinds of cook- 
ery, &c. Let nothing of this kind ever engage your 
thoughts, or your tongue. Let nothing indicate that 
you are a man "given to appetite." Wherever you 
may be, or whatever may be the subjects of conver- 
sation with others ; let every word and look, on your 
part, evince that you are seeking higher and better 
objects than those which "minister to the flesh. " 
And, although it may seldom be proper or seasonable 
to administer a direct rebuke to those who are fond 
of such topics of conversation ; yet it is always both 
seasonable and proper, by abstaining from any par- 
ticipation in them, to administer what may sometimes 
be a most powerful rebuke, to those around you. 
When at your own table, or the tables of others, 
think how your Master, or one of his inspired apos- 
tles, would act and converse in similar circumstances, 
and endeavour to make that the model of your own 
conduct. 

5. Guard against loud or boisterous laughter 
in company. It is a mark of ill-breeding. Some 
persons, of manners otherwise correct, greatly offend 
in this particular. I have known a few ministers, of 
buoyant animal spirits, who were in the habit of 
laughing with as much unrestrained coarseness and 
noise as the boatswain of a man-of-war ; insomuch 
that they were heard over a whole house, and even 
in the street. I need not add, that, until their worth 
became known by an intimate acquaintance, they ex- 
cited surprise and suspicion in most who heard them. 
The laughter of a polished man, and especially of a 



OFFENSIVE PERSONAL HABITS. 63 

clergyman, however hearty, ought never to be ob- 
streperous, and seldom audible. 

6. It is the habit of many, almost as soon as they 
are seated in company, to take out a penknife, and to 
begin to pare their nails ; or, if they have been 
sufficiently pared before, to scrape, or polish, or clean 
them. This is an indelicate practice, always carrying 
with it the idea of the want of cleanliness, and no less 
of a want of respect to those in whose presence we 
are seated. It is, indeed, important if we would 
appear decent, that our nails be kept properly pared, 
and carefully divested of the foul matter which is 
apt to accumulate at the ends of them. But let these 
operations always be performed in private. Why 
should they be performed before company any more 
than washing our hands and face, or cleaning our 
teeth? It is certain, that to some they are pecu- 
liarly offensive. I once heard a clergyman of great 
eminence, for both piety and talents, say that he 
" would be nearly as willing to see a person pull off 
his shoes and stockings, and fall to cutting his toe 
nails in company, as to see him constantly trimming 
and cleaning those of his hands.' ' 

7. Many persons who are aware of the impropriety 
of cutting or cleaning their nails before company, 
are apt, when sitting in the presence of others, either 
from embarrassment, or from having nothing to do, 
to be picking at the skin on their hands, as if 
they were picking off scales, or were incommoded 
by some cutaneous disease. This has an ill appear- 
ance. To many persons it is extremely revolting ; 
and nothing is more natural than to associate with it 
the idea of something uncleanly or unwholesome. 



64 LETTERS ON CLERICAL MANNERS. 

8. The practice, by no means unfrequent, of comb- 
ing the hair in company, is quite exceptionable. It 
is an offence against delicacy and cleanliness, and 
ought always to be performed in private. Yet I have 
known many candidates for the ministry, and even 
ministers, do this without reserve ; and, what is more, 
wipe off what had accumulated on the comb in the 
course of the operation, and scatter it at their feet. 

9. The practice of yawning in company, ought, 
as far as possible, to be avoided. It looks as if we 
were weary of our companions. And although it is 
often an involuntary act, yet there is no doubt, at the 
same time, that it may be encouraged, so as to occur 
far more frequently than is absolutely necessary, and 
even to be established as a habit. Avoid it as much 
as possible even in private ; for if you desire to form 
good habits in company, you must endeavour to es- 
tablish theiji in your most secret retirement. And 
when it does involuntarily occur in company, hide it 
as much as you can by the delicate use of your hand- 
kerchief. 

10. The act of coughing in company is not al- 
ways a voluntary act : yet nothing is more certain 
than that it may be restrained and mitigated to a great 
degree. Many persons, however, make no attempt 
at this restraint. They cough in the largest circles, 
with a frequency, a loudness, and an apparent strain- 
ing of the chest, which cannot fail to give pain to all 
who witness it. Such persons ought, if consistent 
with duty, to remain at home : or if compelled to go 
into company, it ought to be their constant aim to 
restrain their cough. By this means, while they 
avoid giving pain to others, they will be benefited 



OFFENSIVE PERSONAL HABITS. 65 

themselves ; for nothing is more certain than that the 
irritation of continual coughing is quite as injurious 
to the patient himself, as it is annoying to those 
around him. It will readily occur to every person 
of delicacy that peculiar caution in this respect ought 
to be exercised, while seated at table. The practice 
in which many vulgar people indulge, of coughing, 
yawning, and sneezing over the dishes placed in their 
immediate neighbourhood, is intolerable, and has 
driven many a delicate person from the table. 

11. The practice of picking the teeth, while 
seated at table, is proscribed by all correct people. 
If you cannot avoid it without being very uncom- 
fortable, cover your mouth with your handkerchief, 
and let the operation be as little conspicuous as pos- 
sible. As to picking your teeth with the fork which 
you employ in eating, (which I have sometimes wit- 
nessed) I presume your own sense of propriety will 
instinctively revolt from it, as peculiarly offensive. 

12. When sitting at table in company, guard 
against leaning with your elbows on the table. 
There is a slouching and disrespectful familiarity in 
this practice, which ought never to be indulged by 
any one who wishes to be considered as a man of 
correct manners. It is enough for incorrigible 
loungers to be leaning upon every thing which stands 
within their reach. Guard against any assimilation 
to their habits. You ought to be veiy much at home, 
indeed, where any thing of this kind is allowable. 
But the fact is, it ought not to be allowed, even at 
your own table, when strangers are present. 

13. There are some personal habits so very offen- 
sive, that it is difficult to speak of them without ex- 

6* 



66 LETTERS ON CLERICAL MANNERS. 

citing, in many delicate minds, a state of feeling al- 
most as painful as that which would be produced by 
witnessing the habits themselves. On this account, 
I cannot dwell upon them in minute detail : and yet 
to pass them altogether without notice, would be 
doing injustice to my design. I shall, therefore, sim- 
ply name, in a cursory manner, a few of those which 
I have in view, and trust to your own discernment 
and good sense to supply the rest of the catalogue, as 
well as to suggest the reasons why they are prohibited 
in all polished society. 

Among the habits alluded to, are those of audible 
and uncovered eructation; picking the nose, and 
the ears, not in a guarded and delicate manner, with 
the handkerchief, but with the finger, and with full 
exposure to view; blowing the nose in a loud and 
disgusting manner ; looking into the handkerchief, 
after blowiug the nose, as if apprehensive of finding 
some threatening appearance in the secretion inspect- 
ed; sneezing frequently, without breaking either 
the force or the noise of the blast by the application 
of a handkerchief ; holding the handkerchief at a dis- 
tance from the mouth, and spitting into it, instead of 
silently and covertly wiping the saliva from the lips ; 
snuffing up the nose with an offensive frequency; 
the habit of hemming, and clearing the throat 
very loudly and frequently, and in a disgusting man- 
ner, as if labouring under some organic obstruction ; 
— these, and a number of other similar habits, ought 
carefully to be avoided by all who wish to attain de- 
cent and acceptable manners. It is no excuse for 
these habits to say, that some of the things alluded 
to are involuntary acts. This is, no doubt, true. But 



OFFENSIVE PERSONAL HABITS. 67 

it may, nevertheless, be asserted, even of those which 
are most decisively of this class, that, by a little deli- 
cate attention, they may be very much controlled 
and mitigated, and by the discreet use of the hand- 
kerchief, they may be easily deprived of almost 
every thing offensive in their character. 

14. The mode of sitting in company is a point 
concerning which no little indecorum is often in- 
dulged. The offences against propriety in this re- 
spect are numerous. Many, when seated, even in 
large and ceremonious companies, are in the habit of 
lifting up one or both of their feet, and placing 
them on a neighbouring chair. Others, if they can 
get a place on a sofa or settee, lay their bodies upon 
it at full length, in a horizontal posture ; and thus 
either exclude all others from sharing in the seat, or 
subject them to the danger of encountering their 
soiled shoes. A third class, the moment they fix 
themselves upon any kind of seat, appear to be 
searching for something to lean or recline upon ; 
and when such an article is found, are incessantly 
hanging and lounging upon it. While a fourth class, 
though they have only a single chair to occupy, 
thrust out their feet as far as possible, and throw 
their persons as near to the horizontal posture as they 
can, as if the object were to cover the largest practi- 
cable space on the floor, and to subject those whe 
have occasion to pass before them to the risk, every 
moment, of stumbling over their feet. I have often 
wondered that persons of the least delicacy or reflec- 
tion should be found indulging such habits. If you 
have any disease of the feet or legs, which requires 
them to be placed in a horizontal posture, mention 



68 LETTERS ON CLERICAL MANNERS. 

the circumstance to the company, and obtain permis- 
sion to use the needed privilege, and all will be well. 
I have only to mention, under this head, the inci- 
vility of sitting with your back to any portion of 
the company with whom you may be seated. This 
is never proper, unless an apartment is so crowded 
that avoiding it is manifestly impossible. 

15. The habit of tilting your chair back, while 
you are sitting upon it, so as to rest only on its 
two hinder legs, is, on several accounts, improper. 
It has proved the fruitful source of many ludicrous, 
and even dangerous falls backward, as most persons 
have had an opportunity of observing. And it al- 
most necessarily leads to those awkward, constrained, 
or lounging postures of the body, which have been 
already mentioned as offences against that respectful- 
ness of manner which every gentleman is bound ha- 
bitually to^ maintain. This practice of tilting back 
the chair in company, has been considered and re- 
presented in Europe, as one of the peculiarities of 
American ill-breeding. 

16. The fact is, we owe it to our bodily health, 
as well as to good manners, to learn the art of 
habitually sitting in an erect posture. Few things 
are more important to a student. If he allow him- 
self, in the privacy of his own apartment, to sit in a 
leaning, lounging, half-bent posture, with his elbows 
on his knees, or with his feet stuck up on a chair, or 
against the side of the fire-place, higher than his 
head, or on a level with it; he will be much more 
apt to contract a pain in his breast, and to find his 
eye-sight and his general health affected by three 
hours' study, in such a posture, than by five or even 



OFFENSIVE PERSONAL HABITS. 69 

six in a more erect one. Let your habitual mode of 
sitting, even in your study, be perfectly erect, with 
the breast rather protruded than bent in ; and, in 
short, very much in that self-supported and firm 
manner, in which you would wish to sit in the most 
ceremonious company. This may seem, at first view, 
to be too formal ; but it will become, in a short time, 
what it is the object of this counsel to make it, the 
most natural posture ; and will, without effort on your 
part, confer all those advantages on the score of health 
and manners which it is desirable to gain from it. 
Besides, if now, in your youth, you are constantly 
seeking, as many appear to be, something to recline 
upon ; if you cannot sit ten minutes without throw- 
ing yourself into the recumbent, or semi-recumbent 
postures, to which we see the young and healthy 
constantly resorting, what will you do in the feeble- 
ness of old age ? If you cannot sit otherwise than 
half-bent at twenty-five ; how will you sit at three 
score and ten ? Let the sunken, revolting figures of 
many aged persons give the answer. 

17. Many persons, the moment they seat them- 
selves in company, and especially when they be- 
come engaged in conversation, if there be a screw, 
knob, or small fixture of any kind within their 
reach, which admits of being turned or handled, are 
incessantly engaged in performing this operation, to 
the annoyance of the owner of the house, and often 
to the incurable injury of the article thus roughly 
treated. Try to learn the art of sitting still, while 
you are conversing, without pulling and tugging at 
the furniture around you ; without playing with any 
part of your own dress or person ; without incessantly 



70 LETTERS ON CLERICAL MANNERS. 

stretching and cracking the joints of your fingers ; 
without pulling out your watch every half minute, 
and twirling the chain in every direction, &c. The 
truth is, that kind of nervous restlessness which leads 
to things of this kind, ought ever to be resisted. He 
who must have something to play with while he is 
conversing, ought to consider himself as called upon 
promptly and firmly to apply a remedy. 

18. Finally ; let me enjoin upon you to avoid all 
slovenly habits of whatsoever kind, in your person, 
in the implements you use, and in the apartments 
you occupy. The offences against this counsel are so 
numerous and diversified, that I cannot pretend to 
specify them. Good sense, attentive observation, and 
general habits of neatness, will, I trust, render mi- 
nute details unnecessary. 

It is recorded of the celebrated Mr. Whitefield, 
that he was characteristically neat in his person, and 
with respect to every thing about him. He was ac- 
customed to say, that " a minister ought to be without 
spot." He would not allow a paper to be out of its 
place, or to be put up irregularly. He would have 
every part of the furniture of his room in its appro- 
priate station before he retired to rest ; and remarked, 
that he could not be easy, if he thought so small an 
article as his gloves were out of the proper place. 
Such were the feelings of a man whose evangelical 
labours were abundant to a degree almost without 
parallel ; and whose heart was peculiarly intent on 
the great duties of his office as an " ambassador of 
Christ." 

Let every apartment which you occupy, either 
permanently or for a short time, bear the character 



OFFENSIVE PERSONAL HABITS. 71 

of neatness. When you quit your bed in the morn- 
ing, lay up the bed-clothes decently, so that no visitant 
need be offended by the appearance of things. When 
you wash yourself, especially in the house of a 
friend, do it with gentleness and neatness, without 
wetting the carpet or floor, without bespattering the 
wall or furniture in the immediate vicinity of the 
basin, that you may as much as possible diminish 
the labour of servants. A conscientious man, in 
these circumstances, ought ever to act on the princi- 
ple of giving as little trouble as may be to those 
around him ; and, for this purpose, in all cases what- 
soever, whether at home or abroad, to leave as little 
to clean after him as possible. 

On the subject of slovenly habits, and several other 
points noticed in this letter, I would recommend to 
your perusal the Rev. Dr. Adam Clarke's " Letter to 
a Methodist Preacher.'' You will perceive that the 
learned and venerable author, though belonging to an 
ecclesiastical body rather distinguished for the simpli- 
city and plainness of its members, and certainly by no 
means excessive in its attention to external polish, con- 
siders a negligence of cleanliness in a minister of the 
gospel, as not only disgusting, but as very closely 
allied to moral delinquency. 



LETTER IV. 



A word spoken in due season, how good is it ! — Prov. xv. 23. 



CONVERSATION. 



My dear young friend: — Those qualities which 
enable any man to appear well in conversation, are 
among the most precious that can be possessed. To 
every public man these qualities are peculiarly impor- 
tant. But to a minister of the gospel, they are above 
measure valuable. The business of his life is to bene- 
fit his fellow-men. A large portion of his time must 
be passed, and ought to be passed, in society ; and he 
who is best qualified to make all his social intercourse 
at once pleasing and useful, is, of course, best qualified 
to promote the great ends for which the ministry was 
instituted. 

But while this accomplishment is certainly valu- 
able beyond all price, it evidently engages much less 
of the attention of candidates for the holy ministry 
than its importance demands. Instead of " coveting 
earnestly this gift;" instead of studying daily to 
attain it, and to make progress in it, as is done with 
regard to some other things of less value ; this great 
concern is left, pretty much, to take care of itself, or, 
at best, to depend on the exigency of the moment, 
both for exercise and improvement. 
(72 j 



CONVERSATION. 73 

Every man, indeed, is not qualified to excel in 
conversation ; but every man may be inoffensive, if 
not agreeable: and, as Dean Swift has somewhere 
remarked, there are hundreds of men who might not 
only be agreeable, but really shine, who, on account 
of a few gross faults, which they might easily correct 
in half an hour, are, at present, not even toler 
able. They pass through life not only without use- 
fulness, but are considered as a nuisance wherevei 
they appear. 

As I propose to make Religious Conversation 
the subject of a separate letter, I shall confine my- 
self, at present, to some general principles, which, it 
appears to me, ought to regulate all our social inter- 
course. Most of these principles, indeed, apply 
equally to all classes of persons. Some of them, 
however, are more especially worthy of the attention 
of those who seek or sustain the sacred office. 

This subject is recommended to our attention, not 
only by common sense and experience, but also by 
the word of God. Holy Job exclaimed — " How for- 
cible are right words !" " A word spoken in due sea- 
son/' says the wise man, " how good is it !" Prov. xv. 
23. And again, "A word fitly spoken is like ap- 
ples of gold in pictures of silver." Prov. xxv. 11. 
Again, the inspired apostle exhorts — "Let no cor- 
rupt communication proceed out of your mouth, but 
that which is good to the use of edifying, that it may 
minister grace unto the hearers." Ephes. iv. 29. 
And again, " Let your speech be always with grace 
seasoned with salt, that ye may know how to answer 
every man." Coloss. iv. 6. 

Allow me, then, to put you on your guard against 
7 



74 LETTERS ON CLERICAL MANNERS. 

some of the most common faults in conversation, and 
to recommend some of those excellencies, which ap- 
pear to me particularly worthy of your attention. 

1. In the first place, be upon your guard against 
talking too much in company. He who is very 
talkative incurs disadvantages of the most serious 
kind. He cheapens himself; tires his hearers; and, 
of course, renders what he has to say, however rich 
it may be in wisdom, much less likely to prove either 
acceptable or useful, than if he talked less. Speak 
seasonably, nay frequently, if you have opportunity, 
but never long. Contribute your equitable share to 
the conversation; but do not allow yourself to go 
beyond these limits. "Pay your own reckoning," 
as one has expressed it ; " but do not undertake, at 
your own expense, to treat the whole company. 
This being one of the few cases in which people do 
not wish to be treated ; every one being fully qon- 
vincod that he has wherewithal to pay his own bill.' , 
This fault is particularly noticed Mid reproved in 
Scripture. "A fool's voice," says the wise man, "is 
known by the multitude of words." "In the multi- 
tude of words," says the same inspired teacher, "there 
wanteth not sin ; but he that refraineth his lips is 
w T ise." And again, " He that hath knowledge, spar- 
eth his words." Eccles. iii. 3. Prov. x. 19. Prov. 
xvii. 27. 

I have never known a great talker, however en- 
lightened and instructive, who did not, at length, 
become wearisome to his company. Nor did I ever 
know one of this character, who, in the multitude of 
the remarks and opinions which he threw out, did 
not sometimes utter that which he had better have 



CONVERSATION. 75 

kept to himself; and which, in some instances, be- 
came the source of great subsequent trouble. It is very 
unwise in a man wh'o bears such a relation to society 
as a clergyman does ; who is set for the instruction 
and guidance of the people; who comes in contact 
with so many individuals in all classes of society; 
whose remarks and opinions are important, and if he 
be at all respected, likely to be remembered and 
quoted ; nay, whose judgment on the current topics 
of the day may have no small influence on the minds 
of some, when he shall have passed off the stage of 
life ; — surely it is unwise for such a man to be throw- 
ing out his opinions on all subjects, without due con- 
sideration. Surely it is unwise for him to speak 
hastily and rashly. And if he be "full of talk," he 
will seldom be, for an hour together, wholly free from 
rash and indiscreet speaking. Let every man, but 
especially every minister, be swift to hear, and slow 
to speak. 

2. A fault, directly the reverse of that which was 
last mentioned, is the extreme of silence in company. 
I have known some from physical temperament; 
others from abstraction and absence of mind ; and a 
third class, perhaps, from still more exceptionable 
causes, wrapping themselves up in a chilling reserve ; 
never speaking but when addressed, and then an- 
swering as briefly as possible, and relapsing into 
silence again. This is certainly unhappy for one who 
ought to be, wherever he is, an instructor and bene- 
factor. While you avoid garrulity, then, sink not 
down into silence. While you guard against monopo- 
lizing the conversation, by no means give it up alto- 
gether. And if you find yourself frequently at a loss 



76 LETTERS ON CLERICAL MANNERS. 

for topics of conversation, take pains to have some- 
thing ready for the discharge of this, as well as every 
other duty, by previously meditating on what may be 
adapted to utility in the particular company to which 
you may be introduced. 

3. Another practical maxim, of great importance 
in conversation, is, that you avoid a tale-bearing 
tattling spirit. I have known some clergymen, who 
were the greatest newsmongers in their neighbour- 
hoods. They were among the first to circulate idle 
stories ; to give currency to unconfirmed statements ; 
to trumpet abroad charges of the most serious kind, 
without adequate evidence, and were often, very often, 
afterwards obliged to explain, apologize, and even 
retract. This is a shameful spirit for any professing 
Christian to indulge ; but is peculiarly shameful for 
an ambassador of Christ, whose course ought ever to 
be marked by caution, dignity, tenderness for the 
reputation of others, and universal benevolence. 

Be not ready to credit, and in your social hours to 
recognize as true, every ill report that malignity or 
folly may put in circulation. If you have heard of 
any faux pas in the neighbourhood, or even if you 
know it to be true, be among the last to speak of it, 
unless plainly called in duty to do so. Let others 
lend themselves to the ignoble work of tale-bearing, 
or be willing to connect their names with the repeti- 
tion of ill-natured reports ; but let not your name be 
ever mentioned in such unworthy associations. If 
authority for slander or for contemptible gossiping 
stories is to be demanded, let it not be traced to a 
minister of Christ, who ought to have something to 
do infinitely more worthy of his calling. I have 



CONVERSATION. 77 

known ministers who were rash, credulous, and withal 
a little fond of news, taking for granted that what 
were communicated to them as facts, were really so ; 
freely speaking of them as facts, and, not only so, 
but proceeding to act on the strength of them ; to ad- 
minister severe reproofs to the individuals supposed 
to be guilty, and even carry the subject into the pul- 
pit ; when the whole stories which they believed, 
caught up, repeated, and acted upon, were entirely 
without foundation. It is almost incredible how little 
reliance can be placed on reports, circulated even by 
good people, and accompanied with all the minute 
circumstances of time and place ; and how utterly 
unsafe it is, in many cases, even to investigate the 
truth of them : because, frequently, even an investi- 
gation cannot be conducted, without repeating the 
story, and thus giving it additional currency. There 
are busy and wicked tongues enough for this work. 
The general rule for a minister of the gospel is, to 
take no share in any such conversation, unless it be, 
as far as he can with a good conscience, to mollify 
and repress : and then only to allow himself to take 
it up, when it is no longer possible, consistently with 
duty, to maintain silence. 

When others speak to you of the misconduct of 
absent persons, as far as possible, in most cases, dis- 
courage such communications ; and when severe cen- 
sures are pronounced, manifest a readiness, as far as 
you conscientiously can, to suggest palliatives, and 
modes of viewing the subject which may be consist- 
ent with the innocence of the party, or at least lessen 
his criminality ; remembering that " charity hopeth 
all things.'' 
7* 



78 LETTERS ON CLERICAL MANNERS. 

4. Closely connected with the tattling spirit against 
which I have warned you, is that which loves to pry 
into the private circumstances, and even the secrets 
of families, and to make them the subject of conver- 
sation. There is a littleness and even meanness in 
this, which all people of elevated minds despise ; and 
which I hope you will sacredly avoid. You will have 
quite business enough of your own, without meddling 
with the private affairs of other people. In truth, no 
wise man will ever desire to become possessed of the 
secrets of his neighbour. They will always be found 
a troublesome commodity to have in keeping; and 
even after they have been imparted to him, he will 
much more frequently regret than rejoice that they 
ever came to his knowledge. There are many things 
of which it is much more a privilege than a misfor- 
tune to be entirely ignorant. 

5. In conformity with the foregoing remarks, let 
me recommend, that, in company, even with your 
most intimate friends, you avoid the discussion of 
personal character and conduct as much as possible : 
and that you prefer dwelling on those principles, doc- 
trines, and facts, which are always, and to all classes 
in society, interesting and instructive, and the discus- 
sion of which, moreover, is always safe. It was a 
question often repeated by a late distinguished physi- 
cian and philanthropist of Philadelphia, a man as 
remarkable for the soundness of his mind, and the 
extent of his learning, as for the benignity of his 
disposition: — "Why are you so constantly talking 
about persons ? Why not rather talk about things?" 
The lesson conveyed by this question is replete with 
practical wisdom. If conversation were generally 



CONVERSATION. 79 

modelled upon it, the consequences would be happy 
indeed. 

6. Study the happy art of making all your conver- 
sation useful. Conversation which is not religious, 
may still be highly useful. It may inculcate excellent 
sentiments concerning life, manners, education, &c. ; 
or it may convey instruction, as to facts of great 
value. Where you have an opportunity of selecting 
topics of conversation yourself, make a point of intro- 
ducing such as shall be adapted to benefit, as well as 
gratify, those whom you address. And even where 
you are compelled or induced to accept of those which 
have been introduced by others, try to give them an 
instructive turn. Especially study the happy art of 
making your conversation useful to young people as 
often as you are thrown into their company. A cler- 
gyman, or a candidate for the ministry, who has an 
enlarged mind, and a good stock of information, need 
not, and ought not, to converse five minutes in any 
company without throwing out something calculated 
to be thought of afterwards with profit. Nay, if we 
had the spirit of our Master, we should endeavour to 
make every word we utter useful. 

7. Do not disdain to prepare yourself to converse 
in an intelligent and profitable manner on whatever 
may be the popular topics of the day. Whenever any 
interesting occurrence renders a particular place, or a 
particular event in history, an object of general at- 
tention, if you are not already accurately informed 
concerning the place or event in question, make a 
point of obtaining correct information as speedily as 
you can. You may be publicly appealed to for infor- 
mation in the presence of those to whom you would 



80 LETTERS ON CLERICAL MANNERS. 

be unwilling to appear ignorant. And even if this 
should not be the case, you may lose many an oppor- 
tunity of instructing and gratifying those with whom 
you converse. There is some danger, indeed, that he 
who has thus taken pains to inform himself in relation 
to popular topics, may be tempted by vanity to make 
a display of his knowledge ; but this is no more an 
argument against his gaining the knowledge, and 
being ready to impart it in a proper manner, and on 
proper occasions, than the proneness of many to 
pedantry, is an argument against all endeavours to 
cultivate and store the mind. 

8. One of the most important habits to be acquired 
in conversation is that of paying close attention to 
the individual with whom you are conversing. Nothing 
is more common than the violation of this plain dic- 
tate of propriety. Many are in the constant habit 
of either entirely withdrawing their attention, or, at 
least, bestowing a very small share of it, on the per- 
son who is speaking to them. In the midst of the 
most important remarks, which they are expected to 
understand and to answer, they plainly manifest, by 
the vacant countenance, by the averted eye, and 
sometimes, even by the indecency of humming a tune, 
in a half-smothered manner, that they are thinking 
of nothing less than the speaker or his discourse. 
This is a great breach of decorum, and as unwise as 
it is ill-bred. It is impossible to understand or an- 
swer that which we do not hear ; and very often, by 
allowing ourselves to indulge this absence of mind, we 
lose many a wise and weighty observation ; we suffer 
many an important link in a chain of argument to 
escape us, by which we might, had we secured it, have 



CONVERSATION. 81 

been largely profited ; and even if what is said to us be 
altogether erroneous, we can never refute, or dispose 
of it in any way, as we ought, if we do not attentively 
listen to it. If you think proper to take the time to 
sit down by a person, and to pretend to listen to him, 
make a point of listening to him really. When you 
think that the conversation ought to be broken off, 
break it off; but, while it continues, attend to what is 
said. Unless you do this, it is impossible to estimate 
its value, or to frame a proper reply, or to adopt the 
most wise and delicate method of bringing it to a 
close. Many a conversation has been prolonged to 
an hour, and, after all, has proved desultory and use- 
less, when it might have terminated in ten minutes, 
and been mutually beneficial, had the parties only 
given to each other, for that short space of time, their 
undivided attention. I repeat it, then — if you would 
treat your friends with good manners ; if you would 
profit by what they say ; if you would gain the highest 
possible advantage from every conversation; if you 
would save time ; if you would benevolently impart 
pleasure as well as receive it ; if you would reply to 
what is said to you, in the wisest and most instructive 
manner ; then pay strict and undivided attention to 
every word that is uttered, as long as you think pro- 
per to continue any conversation. 

9. The foregoing remarks are intended to apply 
where another person is addressing you individu- 
ally. The same general principle applies where an 
individual is addressing a company of which you form 
a part. In such case, as long as you continue to 
occupy your seat, attend to what is said. I have 
known many persons who, in such circumstances — in 



82 LETTERS ON CLERICAL MANNERS. 

the midst of an interesting series of remarks addressed 
to them equally with the rest of the company, turned 
aside their heads ; began to whisper to the person who 
sat next to them on an entirely different subject ; and 
thus diverted his attention as well as their own from 
the speaker. This is, undoubtedly, a gross offence 
against good manners. It is practically telling the 
speaker that you do not think him worth listening to, 
and is certainly calculated to embarrass, and even to 
interrupt him in his remarks. Surely those who are 
desirous of doing to others, as they would that others, 
in like circumstances, should do to them, will endeavour 
to avoid such a palpable indecorum. 

10. Another radical maxim of good manners, in 
conversation, is to treat what is said by others re- 
spectfully. This maxim, as well as the last, is perpetu- 
ally disregarded. To say nothing of the practice 
indulged by many, of habitually withdrawing their 
attention from those with whom they are conversing ; 
there are others, who testify their want of respect for 
what is said to them in conversation, in a great 
variety of ways : by a smile of contempt ; by a half- 
concealed sneer ; by a manifest unwillingness to hear 
the speaker to the end ; by interrupting him ; by 
hints that his opinions are frivolous ; in a word, by 
some look, tone, or gesture, not easily specified, or 
clothed in language, by which we may intimate to an- 
other that we regard what he is saying as unworthy 
of being seriously considered. In all these ways, do 
proud men, impatient men, obstinate, opinionated, 
vulgar men, treat with disrespect many remarks which 
are worthy of their notice, and wound the feelings of 
many a modest, timid speaker. 



CONVERSATION. 83 

If you so far put yourself on a level with any one, 
as to converse with him at all, listen respectfully to 
what he has to say. It is very possible that when he 
has finished, and before he has finished, you may be 
constrained to think very little of his remarks. But 
do not wound his feelings, by giving him to under- 
stand, beforehand, that you expect very little from 
him to the purpose ; or by any thing that shall indi- 
cate sneer or contempt. Do not practically tell him, 
that you have no respect for what he is saying. Not 
only listen to him, but give every thought and word 
which he may utter, its due weight. Treat him, in 
short, as you would wish and expect, in like circum- 
stances, to be treated by him. In no other way will 
you be able, when he has done, to answer his remarks 
in such a manner as will be likely to be useful to him 
as well as worthy of yourself. 

11. In conversation with an individual, look him in 
the face, and keep your eye generally fixed on his, as 
far as you can without staring, and looking him out 
of countenance. The power of the eye, in seconding 
and enforcing what is said, is incalculable. Besides, 
by talking to an acquaintance without looking him in 
the face, you forego a great advantage. You lose the 
opportunity of perceiving what impression your re- 
marks make upon him ; and of deciding, by his com- 
posure, or his sudden change of countenance, whether 
you are giving him pleasure or pain by your commu- 
nication. Many a discerning speaker, by watching 
the countenance of him whom he addressed, has been 
warned, by its indications, of the delicate ground on 
which he was treading, and prevented from making 
further and perhaps very mischievous disclosures. 



84 LETTERS ON CLERICAL MANNERS. 

12. It is of great importance to a public character, 
and especially to a clergyman, to learn the art of 
opposing erroneous sentiments expressed in the course 
of conversation, with firmness, and, at the same time, 
without offence. No discerning individual can converse 
many minutes together, with almost any one, with- 
out hearing something with which he cannot entirely 
agree. Now, to oppose such erroneous opinions is, in 
most cases, a duty ; and yet to perform this duty sea- 
sonably, delicately, and with a proper reference to 
time, place, and company, is one of those things 
which, more than most others, put in requisition our 
judgment, taste, good temper, and good breeding. 
Sometimes the best expression of your disapprobation 
will be by perfect silence. In other cases, this would 
be want of fidelity. When you find yourself con- 
strained, however, to give utterance to your dissent, 
let it be dpne mildly, respectfully, and in a manner 
fitted to win, rather than to revolt, the errorist. For 
example ; instead of saying, to one who has been de- 
livering sentiments in which you cannot concur — 
"You seem to me to talk absurdly;" — or, "Such 
opinions are grossly erroneous and mischievous;" — 
or, " A person who can speak thus, must have either 
a weak head, or a bad heart ;" rather say — " I can- 
not concur in that opinion, for the following reasons, 
&c. ;" or, " You must pardon me for dissenting from 
that doctrine;" — or, "Perhaps you have not adverted 
to some of the consequences of the opinion which you 
have just expressed;" and so in other cases. We are 
never so likely to benefit those who broach erroneous 
opinions in our presence, as when we oppose them, 
without acrimony; with a mild benevolence of manner j 



CONVERSATION. 85 

and with such an exhibition of our reasons, as is 
adapted to convince their judgment, without wounding 
their pride. 

13. Avoid a haughty and authoritative manner in 
conversation. There are, undoubtedly, many clergy- 
men who allow themselves to feel in the parlour, very 
much as they do in the pulpit ; as if it were their pre- 
rogative to dictate their sentiments ex cathedra ; and 
as if they expected to be heard, not as friends, but as 
superiors, and authorized instructors. Hence they 
have habitually, something in their manner in com- 
pany, which banishes ease, which chills confidence, 
which represses free inquiry, and which causes them 
to be listened to rather with constraint and timidity, 
than with affection. Carefully shun every thing of 
this kind. When you are conversing with friends in 
a parlour, you meet them on terms of equality. You 
are to address them, not as a lordly dictator, but as a 
respectful friend : not as having authority over their 
consciences, but as a helper of their instruction and 
their innocent pleasure. Avoid, therefore, in such 
circumstances, all harsh, dogmatical expressions and 
tones. Do not think to convince by your ipse dixit, 
or to put down an opponent by your sovereign autho- 
rity. This would be proud dictation, rather than con- 
versing ; and ought to be carefully avoided by one 
who wishes to succeed, by addressing and treating 
men as rational beings ; by respecting the rights of 
conscience, and by convincing the understandings of 
those whom he desires to gain. 

14. As far as you can ? avoid controversy in con- 
versation, especially in mixed companies. I say, as 
far as you can. It is not always possible to avoid it. 

8 



86 LETTERS ON CLERICAL MANNERS. 

An impudent, rough, or vulgar attack, may compel 
you to take the stand and tone of a polemic, when 
you least desire it. When such a case occurs, it ought 
to be studiously met without heat or passion, and 
brought to a close as speedily as possible. But many 
good men love controversy ; or, at any rate, are easily 
betrayed into it. They have so little knowledge of 
the world, and so little discretion, that they are always 
ready to give battle, whenever they see the banner of 
a party raised. And even if they be seated in large, 
mixed companies, and be in danger of having all eyes 
and ears turned to them ; still they imagine that no 
disputable sentiment must be allowed to pass. This 
is a real infirmity. Watch and pray against it without 
ceasing. Never suffer the truth, if you can help it, 
to be trampled under feet in your presence. But 
there are many ways of interposing a mild, concilia- 
tory word in its behalf, and doing it firmly, without 
allowing yourself to be draw r n into a dispute. And in 
this case, the old medical maxim, obsta principiis, is 
of great value. Be on the watch to avoid controversy, 
from the first moment you perceive a discrepance of 
opinion. A slight effort may be sufficient, in the be- 
ginning, to avert the evil, which, after going a few 
steps forward, will be utterly unavailing. Before I 
take leave of this particular, allow me, with especial 
earnestness, to put you on your guard against being 
drawn into controversy, in company, with aged men 
and with females. Never dream that you will be able 
to convince, or by any means to effect an alteration 
in the opinions of a man who has passed the age of 
three score, or three score and ten. You do not dis- 
pute with such a one on equal terms. If his opinions 



CONVERSATION. 87 

be ever so erroneous, he is probably wedded to them 
by long habit, as well as by strong prejudice. He 
will naturally consider himself as your superior, and 
take for granted that you cannot instruct him. Of 
course, you will find it difficult to use the same free- 
dom and scope of argument with him, that you would 
with one nearer to an equality with yourself in age. 
Many of the same considerations apply to females. 
In acuteness, wit, sprightliness, and delicate raillery, 
they often prove powerful opponents ; while the hands 
of a male adversary are, in a great measure, tied, so 
that he cannot wield with unrestrained freedom many 
of those weapons which he might properly, and with 
great effect, employ against an adversary of his own 
sex. 

15. Closely connected with this caution against 
sliding into unseasonable controversy in company, is 
another against losing your temper in controversy, 
when you happen to be either unavoidably dragged, 
or inadvertently betrayed, into it. Perhaps clergy- 
men may be said to be peculiarly exposed to this 
temptation. For, besides the various other infirmi- 
ties, which they share in common with all good men, 
they are, perhaps, peculiarly liable to feel deeply, 
when their profession or their opinions are attacked. 
Always set a double guard, therefore, at this point. 
Recollect not only the sin of all rash and unseason- 
able anger ; but how much the exhibition of it lowers 
the dignity of a grave, official man ; and also that, in 
controversy, according to an old maxim, he who first 
gets angry will generally be considered as having the 
weaker side of the argument. 

16. Endeavour to cultivate an easy, attractive man- 



88 LETTERS ON CLERICAL MANNERS. 

ner in conversation. Not that I would have you put 
on the smiling, simpering countenance, which many 
affect, as giving them, what they think, a pleasant, 
social air. This is, to all discerning people, disgusting 
rather than attractive. But by the attractive man- 
ner which I would recommend, I mean that frank, 
courteous, unaffected, benign manner, which invites 
freedom of intercourse, and which is adapted to place 
all who approach us at their ease. Such a quality in 
a clergyman is peculiarly precious, and if properly 
cultivated and employed, may become a blessing to 
thousands. Of course, the attainment and exercise of 
it ought to be studied. And I know of no means of 
attaining it more effectual, than habitually cultivating 
that genuine Christian benevolence, which the spirit 
and the example of the blessed Saviour so powerfully 
recommended. A thousand rules on this subject, ex- 
pressed with all the point and eloquence imaginable, 
and day by day treasured up in the memory, are of 
small value when compared with this successful culture 
of the moral feelings, and the heart. 

17. While you cultivate habitual affability, good 
nature, and benevolence in conversation, be not too 
ready to make promises of service to those with whom 
you converse. The inexperienced and the sanguine, 
who have naturally an obliging temper, are extremely 
apt to be betrayed into this fault. They feel much 
disposed to oblige ; and they hastily make promises, 
and excite expectations, which they cannot fulfil. Be 
not ready to promise, unless you are sure of your 
ability to perform. Be sacredly careful not to disap- 
point the just expectations which you have excited ; 
and make a point, instead of doing less than you say, 



CONVERSATION. 89 

to do more. I have known a number of men, and es- 
pecially young men, in public stations, who were so 
ready to excite expectation of the great things they 
would do for individuals, or for public bodies, and so 
remarkably delinquent in accomplishing what they so 
hastily undertook, that, after a while, no confidence 
whatever was reposed'in their undertakings. 

18. It is of the utmost importance to one whose pro- 
fession leads him much into society, that he be not 
ready to take offence at every trifle that occurs in the 
course of conversation. It is a real misfortune for 
any man, and especially for a clergyman, when his 
natural temper is jealous and suspicious, and when he 
is ever on the watch for some fancied design to offend 
him, or to wound his feelings. I have known men in 
the sacred office so extremely sensitive to every thing 
of this kind, that their best friends were obliged to 
converse with them with a degree of caution truly 
painful. The most innocent remark sometimes became 
matter of offence, and where no one else saw the re- 
motest purpose of personal application, an unfortunate 
individual was made an offender for a word. Guard, 
I pray you, against this unhappy temper with the 
utmost vigilance. Never think of taking offence, 
until you are very certain offence was intended. Be 
sure to err rather on the side of forbearance and 
charity than of excessive suspicion. Nay, even if you 
have proof that there was an intention to wound your 
feelings, rather set it down to the score of temporary 
peevishness, than of settled malignity ; and be ready 
to meet the offending individual, on the next occasion, 
with the same serenity and good will as ever. 

19. Avoid becoming suddenly and excessively inti- 

8* 



90 LETTERS ON CLERICAL MANNERS. 

mate with strangers, at a first interview, and especially, 
committing yourself to them. This is a great mark 
of precipitancy and weakness. Be not ready to trust 
every body. Confidential friendship is a plant of slow 
growth. Many people appear extremely plausible, 
and even fascinating at first interview, who are utterly 
unworthy of your confidence, and will be speedily 
discovered to be so. 

20. Never, if you can help it, put yourself in the 
power of any man. It is, indeed, a common maxim, 
that you ought never to put yourself in the power of 
any one but tried friends. I would go further ; never 
do it in any case, unless it be absolutely necessary. 
For example, if it be impossible for you to proceed in 
a delicate and highly important matter, without making 
a confidant of some one, submit to the necessity. 
Make the best choice you can. But, on no account, 
let your communication go further. It can do no 
good, and may do much harm, in ways that you never 
thought of anticipating. The most prudent and useful 
public men I have ever known, were found among 
those who exercised the most impenetrable reserve 
respecting the delicate concerns of themselves and 
others ; — who did not impart the knowledge of them 
even to their nearest relations. 

21. When you are called to converse on a subject 
concerning which there is known to exist, or is likely 
to arise, a diversity of opinion, in your congregation 
or neighbourhood, do not be forward to deliver your 
opinion upon it, unless you feel imperiously called by 
a sense of duty to do so. And when you are called 
to give your opinion on such a subject, be careful to 
express it in a manner as little calculated as pos- 



CONVERSATION. 91 

sible to mortify or irritate those who differ from you. 
Why should you intimate, that those who think other- 
wise are either "weak" or "wicked?" You will not 
be likely to do good by such language : and it may 
deeply wound, and even permanently alienate, many 
of your best friends. 

22. Remember that a clergyman ought ever to 
maintain personal dignity in conversation. This is 
too often forgotten. Personal dignity, in this case, 
may be impaired, by levity, by buffoonery, by the re- 
cital of low, vulgar anecdotes, by any thing, in short, 
which evinces the want of that seriousness and self- 
respect, which can never be abandoned with impunity. 
Remember that, though it be not only lawful, but de- 
sirable, that clergymen should be affable and cheerful : 
yet that they can never manifest a spirit of habitual 
levity and jesting, without giving pain to all correct 
persons who observe it. Dr. Johnson was far from 
being a precisian, either in his feelings or manners ; 
yet when he saw a couple of clergymen indulging in 
considerable mirth and jollity at a dinner table, he 
said with emotion, " This merriment of parsons is very 
disgusting." And, truly, when ministers of the gospel, 
who ought to set an example of dignity, as well as 
piety, undertake to exhibit themselves for the enter- 
tainment of company ; to recite low, common-place 
stories ; and not only to repeat, but also to act their 
narratives, with all the circumstances of comedy and 
farce which belong to them ; it cannot fail of giving 
pain to every mind of correct Christian feeling, and 
of lowering the ministerial -character. 

28. Be not ready to join in noisy laughter against 
any one who has inadvertently committed a blunder, 



92 LETTERS ON CLERICAL MANNERS. 

either in speech or action. It gives pain ; and is a 
mark of very coarse breeding. A dignified command 
of the countenance is a talent of great value to one 
in a public station, and adapted to save him from 
many an embarrassing and mortifying occurrence. It 
is a real infirmity, and, in a minister of the gospel, an 
unhappy one, to be ever ready to laugh, or to be noted 
as a great laugher. 

24. It is a great offence against good breeding to 
be ever ready to turn the eyes of a company on a 
certain individual, to whom some remark, cursorily 
made, is supposed to be applicable, and thus, often- 
times, deeply to embarrass him. I have often seen 
this rule violated in the public assembly, as well as in 
the parlour. A remark is made, perhaps, which is 
levelled at the particular denomination or party to 
which an individual present belongs, or at some 
opinion which he holds, or some conduct with which 
he is known to be chargeable. In an instant, every 
eye is turned toward him ; and perhaps some fairly 
turn round in their seats, to gaze with a smirk or a 
sneer at the supposed delinquent. There is something 
so indelicate in this, that a person of truly correct 
feeling will by no means allow himself to practise it. 

25. I have long thought that the practice of retail- 
ing anecdotes was one by far too much indulged by 
many clergymen. To be able to tell a seasonable, 
appropriate, short and pointed anecdote, now and then, 
is certainly an accomplishment by no means to be 
despised, and very proper to be indulged by a clergy- 
man, as well as by any other man. But to abound in 
them ; to be continually resorting to them ; to make 
the repetition of them a favourite amusement, and one 



CONVERSATION. 93 

of our characteristics, is indeed unworthy of a Chris- 
tian minister. I could name clergymen who have a 
set of anecdotes, which they are constantly retailing ; 
some of them very vulgar ; a large portion of them 
old and perfectly stale ; not a few relating to ludicrous 
citations and expositions of Scripture, and, of course, 
calculated to make the Scriptures ridiculous in the 
view of many people ; and these, perhaps, repeated 
the hundredth time, to the loathing of many who have 
heard them over and over again. A man must have 
a better memory, and a richer fund, than commonly 
fall to the lot of the retailers of anecdotes, who does 
not repeat the items in his list, many times over, to 
the same individuals. But this is not the worst. The 
persons in question, by the constant repetition of 
ludicrous stories, have insensibly cherished in their 
minds a habitual bias to levity, and have come at 
length to be expected to be the general jesters for 
their company. 

26. This propensity to the incessant retailing of 
anecdotes becomes more highly exceptionable, when 
it leads, as it sometimes does, to the recital of those 
which include the repetition of profane or obscene 
language. It is in vain to say that he who only re- 
peats the story, is not the author of the language, and 
by no means expresses his approbation of it. If the 
ear be polluted by the words of profaneness and 
obscenity, it matters little who first of all uttered 
them. The work of mischief is accumulating by every 
repetition ; and the desire of every Christian ought 
to be that it never be heard again. 

27. Nearly allied to the practice of constantly re- 
tailing common-place or unseemly anecdotes is that 



94 LETTERS ON CLERICAL MANNERS. 

of habitually repeating old and stale proverbs. These, 
from the circumstance of their having been repeated 
so many thousand times, have ceased to interest ; and 
many of them are truly vulgar, so that to be con- 
tinually repeating them would be really to subject 
yourself to the charge of habitual vulgarity. The 
truth is, making yourself remarkable for the frequent 
repetition of any particular form of speech, or pro- 
verbial expression, is alike contrary to all good taste, 
and good breeding. 

28. And this leads me to lay it down as another 
fundamental principle of conversation, that nothing 
in the least degree bordering on the indelicate, or the 
coarse, ought ever to escape in conversation from the 
lips of a minister. If you wish to know how far I 
would carry this principle, I answer, if there be a 
thought or a word which the most delicate female 
would shrink from uttering in a public company ; if 
there be an anecdote, which the most scrupulous 
matron would be unwilling to relate, if all the world 
were her hearers ; then let no clergyman venture to 
give utterance, in mixed companies, either to the one 
or the other. His delicacy ought to be quite as scru- 
pulous and pure as that of the most refined lady. 

29. It is one of the most obvious dictates of good 
manners, not to interrupt another person when he is 
speaking ; and yet how frequently is this plain rule 
of decorum violated ! To interrupt one in conversa- 
tion almost always carries with it an offensive charac- 
ter. It implies either that we are not instructed or 
interested by what he is saying ; that we have not 
patience to hear him to the end, and are anxious that 
he should come to a more speedy close ; or that we are 



CONVERSATION. 95 

wiser than he, and more competent to give instruction 
on the subject on which he is speaking ; neither of 
which is consistent with that respect and benevolence 
which we owe to those with whom we converse. But, 
while you sacredly guard against interrupting others 
in conversation, be not impatient of interruption your- 
self. Bear it with calmness, and without the least in- 
dication of irritated feeling. Set it down to the score 
of inadvertence, of nervous excitement, of irascible 
feeling, of constitutional impatience — in short, of any 
thing rather than a design to give offence, unless you 
are compelled by unquestionable testimony to adopt 
this unfavourable construction. 

30. Never allow yourself flatly and offensively to 
contradict any one with whom you are conversing, 
provided you mean to remain on good terms with 
him. It is always a breach of good manners, and to 
many persons peculiarly painful and embarrassing. 
If you suspect, or even if you are certain, that a 
statement made is entirely incorrect, instead of say- 
ing bluntly, "that is false,'' or "that is not true;" — 
or, "the fact is not as you state it;" — how much 
more delicate and proper to say — " Do you not mis- 
take?" — "Are you not misinformed?" — "I cannot 
help thinking that you are deceived with respect to 
that matter." — But, while you never allow yourself 
bluntly or harshly to contradict others in conversation, 
always make a point of bearing it patiently when you 
are contradicted yourself. Remember that it much 
oftener arises from coarseness of the mind, and igno- 
rance of propriety, than from any intention to wound 
feelings ; and, therefore, ought in common to be pitied, 
rather than resented or made matter of offence. 



96 LETTERS ON CLERICAL MANNERS. 

31. Guard against the indulgence of personal vanity 
in conversation. This is a foible, or rather a sin, which 
so frequently lowers the dignity, and interferes with 
the usefulness of men, otherwise of great excellence, 
that you cannot be too careful to fly from its approaches. 
In any man it is revolting ; but in a minister of the 
gospel, or in a candidate for the ministry, it is pecu- 
liarly offensive and degrading. Let not the excessive 
love of praise get possession of your mind. Despise 
the petty and unworthy arts of those who are con- 
stantly seeking to draw it toward themselves. Beware 
of seeming to court observation or attention. Always 
remember that the larger your demands on others for 
their respect and admiration, the less they will be dis- 
posed to yield to you. No man is so likely to be both 
honoured and loved as he who appears never to think 
of soliciting or desiring either. Whereas he who in- 
sists on often dragging into view his own excellence, 
and who is continually blazoning his own talents, 
attainments and virtues, will generally be found to 
lose reputation just in proportion as he takes into his 
own hands the task of awarding it to himself. 

32. Vanity, in general, is the parent of egotism in 
conversation ; — another foible, against which I exhort 
you to guard. " Let not the idea of yourself appear 
to be always present to your imagination." Talk not 
of yourself, your plans, your doings, or your affairs in 
company, if you can easily avoid it. Do not embrace 
every opportunity of relating something to your own 
advantage, or that of your family or relatives. It can 
scarcely be done in any shape, however ingenious, 
without having an unpleasant appearance, and had, 
therefore, better be omitted altogether. Even speak- 



CONVERSATION. 97 

ing of your own defects and weaknesses, will be con- 
sidered by many as an indirect compliment to your- 
self; because it conveys the idea that you feel so 
secure in the acknowledged possession of higher and 
nobler qualities, that you can afford to be thought 
defective in those of minor importance. 

33. Do not affect wit in conversation. Wit, like 
poetry, to be tolerable, must be very good. Now, very 
few persons are possessed of this commodity in its 
genuine, attractive character. The greater part of 
what is called wit, like most of the versifying in our 
world, is but an humble and vapid imitation of that 
which it wishes to be thought. Never attempt to force 
nature, then, in the one case, any more than you 
would in the other. Few things are more undignified 
and paltry, than to see a man impotently struggling 
with attempts at wit, when the only thing really ludi- 
crous about the matter is, the utter failure of the 
effort. The probability is that you have not real wit. 
If you have, it will occasionally disclose itself in spite 
of your efforts to repress it. If you have not, affecting 
it, and trying to excite it, will only make you an 
object of ridicule. And, after all, it is not a very de- 
sirable accomplishment for a minister of the gospel. 
It has been commonly found to be a snare rather than 
a treasure to those who really possessed it. 

34. Do not indulge pedantry in conversation. By 
this you will understand me to mean a formal and un- 
seasonable ostentation of learning ; a fault into which 
men of superficial knowledge, more particularly pro- 
fessional men, are extremely apt to fall, and with which 
some clergymen, and especially young clergymen, are 
frequently chargeable. If you have ever so much 

9 



98 LETTERS ON CLERICAL MANNERS. 

learning, there is littleness in making a parade of it ; 
and if you have but a small portion, there is something 
bordering on dishonesty in vaunting it as if you had 
much. The best rule in the world on this subject is, 
to get as much knowledge of every valuable kind as 
you can ; and never to make any further display of it 
than the discharge of your duty necessarily demands. 
If you were to hear a physician or lawyer holding 
forth, in mixed company, on the technicalities and the 
recondite lore of his profession, would you not be dis- 
posed to smile ? And ought you not to guard against 
exciting a smile in others by similar conduct on your 
own part ? 

35. Both the spirit and the language of flattery in 
conversation, are utterly unworthy an ambassador of 
Christ. In any man it is base ; but in him who ought 
to be a pattern and a leader in all that is good, it is 
pre-eminently base. Yet there are clergymen who are 
by no means free from this charge. Their opinions 
of so many persons and things are either openly so- 
licited, or indirectly required ; and their temptations 
to gratify the feelings of many different classes of 
people, are so powerful, that they are not always able 
to resist them. I will not suppose any one who bears 
the sacred office, to be so unprincipled as to indulge in 
the habit of indiscriminate flattery, which, as it must 
defeat its own purpose, is as foolish and contemptible, 
as it is wicked. But what I warn you against is that 
delicate flattery, to which many good men are prone ; 
which frequently disguises itself under the name of 
benevolence ; and of which, perhaps, the poison is the 
more deleterious, because it is so delicately and 
sparingly administered. Never flatter any one. Never 



CONVERSATION. 99 

make your praise cheap. It is not sinful, indeed, to 
commend another, where commendation is really de- 
served ; but let it be bestowed at a proper time and 
place ; and be conscientious in falling short of what 
is due, rather than going beyond it. Remember how 
inflammable a thing human vanity is ; and guard against 
the risk of kindling it into a flame. " He that flatter- 
eth his neighbour,' ' says the wise man, " spreadeth a 
net for his feet." 

36. And as I would warn you against flattering 
others, so I would warn you, with no less solemnity, 
against inviting commendation and flattery from others 
to yourself. Nothing is more common, than what is 
most expressively called "fishing for praise." Some- 
times it is almost extorted ; and what is it then worth ? 
Despise the littleness, as well as abhor the sin of this 
miserable beggary. I have known ministers who were 
in the constant habit, immediately after descending 
from the pulpit, if they fell in with a brother clergy- 
man, of asking him his opinion of the sermon which 
he had just heard. Where such inquiries are confined 
to very intimate friends, they are, perhaps, not to be 
wholly blamed; although even then, they are in a 
greater or less degree, indications of vanity, and spread 
a snare for the honesty of our friends, and had better 
be omitted. But when addressed, as I have known 
them to be, to strangers as well as friends, there is a 
littleness about them truly contemptible. The same 
general remark may be applied to those cases in which, 
though there be not a direct solicitation to praise a 
discourse, there is evidently a door opened for that 
purpose. I once knew a clergyman, who, so far as I 
had an opportunity of observing, never failed of say- 



100 LETTERS ON CLERICAL MANNERS. 

ing, to every hearer whom he fell in with, for half an 
hour or an hour after the close of his own sermon, 
sabbath after sabbath, " We've had a very solemn 
subject to-day." This I have heard him repeat and 
repeat until it became perfectly nauseating ; and have 
observed him to bow and smile with much complacency, 
when his own indirect compliment to his sermon, drew 
from one good-natured auditor after another, a dose 
of flattery. 

37. Do not speak of your own performances at all, 
after they are brought to a close, if you can, con- 
sistently with duty, avoid it. If you appear satisfied 
with them, it will be thought vanity. If you profess 
yourself dissatisfied, it will be considered as an indi- 
rect method of inviting praise. If you merely make 
the general subject on which you have been discoursing, 
the subject of conversation in company afterwards, 
even with tlp.e purest motives, it will be apt to be mis- 
construed as an ingenious device to extort commenda- 
tion for what you have done. Never boast, on the one 
hand, of the length of time, or the care which you have 
bestowed on your discourses ; or, on the other, of the 
expedition and ease with which you prepare them. 
Never allow yourself to talk at all on such subjects, 
unless you are compelled to do it. A thousand other 
subjects, more likely in those circumstances to be 
useful, lie before you. If a discourse which you have 
delivered be commended in your presence, do not ap- 
pear either to be too much gratified with the commenda- 
tion, or to despise it. Receive the compliment either 
with respectful silence, with a slight bow, or with the 
shortest possible expression of thanks ; and, as soon 
as is consistent with courtesy, change the subject. 



CONVERSATION. 101 

38. Some persons, under the notion of avoiding for- 
mality and flattery, give way to a rude familiarity, 
which they call, indeed, by some favourable name ; 
but which deserves to be severely reprobated. I have 
often known young preachers, when they had become 
a little familiar with their companions, in the habit 
when addressing them, of calling them by their Chris- 
tian names only, or by their surnames only ; and in- 
dulging habitually, not merely in the freedom, but also 
in all the coarseness of unbridled raillery. Rely upon 
it, this is, in general, not wise. Mutual dignity, and 
mutual respect, are indispensable to the continued 
existence of Christian friendship, in its most pure, 
delicate and profitable form. If you wish to maintain 
such friendship, be free and unconstrained ; but never 
indulge in rude and coarse familiarity. Those who 
are worthy of your love, will certainly be repelled 
rather than attracted by it. 

39. When I remind you of the importance of main- 
taining a constant regard to truth in conversation, you 
will consider me as enforcing a plain point in ethics, 
which no one can dispute. But I wish to go further 
than this language will be popularly considered as im- 
porting. I mean much more than that a minister of 
the gospel ought to avoid downright lying in company, 
whether the object of the lie be to flatter or to injure. 
It ought to be his object, in making every statement, 
in repeating the most trivial narrative, to guard as 
carefully against misrepresenting, or exaggerating any 
fact, as if he were on oath ; to give no false colouring, 
no over-colouring, and not^even in jest, to misstate 
the smallest circumstance. I have had the happiness 
to be acquainted with a few men whose habits were 

9* 



102 LETTERS ON CLERICAL MANNERS. 

of this kind ; and it was delightful to observe what 
weight it imparted to their word ; and how completely 
they were delivered from all those troublesome expla- 
nations and retractions, to which the less scrupulous 
were constantly exposed. 

40. Be strictly attentive to the circumstances of 
time, place, and company in conversation. Look round 
the room, before you introduce a particular new topic, 
and ask yourself, whether it is a suitable one for that 
company ; or, whether there be any individuals pre- 
sent to whom it may be peculiarly unwelcome or em- 
barrassing. There is an old French proverb, the im- 
port of which is — " Be careful never to mention a rope 
in the family of a man who has been hanged." It is 
a proverb full of good sense, and social delicacy. Yet 
nothing is more common than to see persons of absent 
or coarse minds, violating this rule. They introduce 
subjects, or indulge remarks, calculated to wound the 
feelings of 'some of the most estimable individuals 
present; and this, not for the laudable purpose of 
benefiting the individuals in question, or of bearing an 
honest testimony against vice ; but from mere inad- 
vertence or want of feeling. Think, therefore, before 
you speak, not only what you are about to say, but 
also to whom you are about to address it. It is said, 
that Bishop Burnet was so apt to wound the feelings of 
those with whom he was conversing, by an infraction 
of this rule, from mere absence of mind, that some of 
his best friends were afraid of introducing him to dis- 
tinguished strangers, lest he should embarrass them 
as well as himself by an infirmity, which, if its effects 
had not been sometimes so painful, would have been 
often unspeakably ludicrous. Direct particular atten- 



CONVERSATION. 103 

tion to tills object ; and it will soon become as much 
a fixed habit of your mind to advert to the persons 
addressed in every conversation, as to any other cir- 
cumstance attending the communication. 

41. When any persons impart to you a knowledge 
of facts in confidence, make a point of being delicately 
faithful to the trust committed to you. It not unfre- 
quently happens that the sick and the dying ; persons 
in difficulty and distress ; and persons under anxiety 
of mind respecting their eternal state, make commu- 
nications in confidence to ministers of the gospel ; 
under the impression that they, of all men, may be 
most safely trusted. In every such case, preserve the 
most inviolable secrecy. But there are many other 
cases, in which, though no formal injunction of secrecy 
is expressed, still it ought by all means to be under- 
stood, by every delicately prudent mind. We all know 
how frequently, and with what strict honour, profes- 
sional secrets are kept by lawyers and physicians ; and 
I have long been of the opinion that habits of more 
strict reserve than have commonly been thought need- 
ful, ought to be maintained by clergymen, with regard 
to all communications made to them as such, whether 
formally confidential or not; and that even after an 
ordinary conversation on any delicate or important 
subject, it is always best to avoid repeating what has 
been communicated. No one can tell how many 
things may occur which may render it peculiarly im- 
portant that he should have kept it to himself. You 
may publish your own secrets, if you choose to be weak 
enough to do so; but you 'have no right to publish 
those of others. In general, a public man ought to 
repeat very little of what is communicated to him. It 



104 LETTERS ON CLERICAL MANNERS. 

can do no harm, in common cases, to keep it secret, 
while the mischiefs of disclosing it may be endless. 

42. It is the fault of many to be loud, and even 
boisterous in conversation. If the company be ever 
so large, the moment they become a little engaged and 
animated, they speak loud enough not only to be heard 
in every part of the room, but so as to attract and 
even force the attention of the whole company ; and 
that, perhaps, when conversing on a subject which ought 
not to be a matter of such public proclamation. There 
is no little indelicacy in this. When you are publicly 
addressed across a room, in such a manner as plainly 
evinces a desire that the whole company should hear 
your answer, let your reply be audible, but not loud. 
Let mildness and dignity mark every word you utter. 

43. Guard against the too frequent use of superla- 
tives in your social intercourse. Persons of ardent, 
impetuous minds, and especially the young, are apt to 
manifest an undue fondness for the superlative degree 
in conversation. If they praise any person or thing, 
they seem to think of using no epithets but those 
which indicate the highest grade of excellence. If they 
commend any one's talents, they are sure to represent 
them as of "the highest order." If they would speak 
well of a sermon, they pronounce it "incomparably 
excellent." On the contrary, if they undertake to 
express an unfavourable opinion, the terms, " con- 
temptible," "execrable," "detestable," are the softest 
which they think of employing. In short, the more 
high-wrought their figures, and the more intense and 
ardent their whole style of expression, the more in- 
teresting they suppose their conversation to be. Let 
me entreat you to guard against the habitual use of 



CONVERSATION. 105 

this vehemence and intensity of language. It is sel- 
dom called for. Men of sense and good taste rarely 
permit themselves to employ it. A strict regard to 
truth generally forbids it. And with respect to those 
who are in the habit of employing it, both their praise 
and their blame soon become cheap, and, at length, 
worthless. He who wishes his approbation or his cen- 
sure to go for much, must not be very lavish of either. 

44. Seek all convenient opportunities of conversing 
with the eminently wise and good, and of listening to 
their conversation. Especially when you are engaged 
in investigating an important subject, endeavour, if 
possible, to enjoy the privilege of conversing on that 
subject with some individual, and even with more than 
one, of profound views, and extensive reading. You 
may often learn more in an hour, by conversing with 
such an one, than by the solitary reading or meditation 
of a month. Dr. Franklin once told a friend that 
some of his most original thoughts were suggested by 
the collision of conversation ; and that, too, very often 
upon subjects foreign to those on which he was con- 
versing. And Mr. Fox, the far-famed parliamentary 
orator, declared in the British House of Commons, 
that he had learned more from Mr. Burke's conver- 
sation than from all the books he had ever read in his 
life.* 

45. Finally, be constantly and vigilantly observant 
of the habits in conversation of those persons who are 
considered as most pleasant and acceptable in this de- 
partment of social intercourse. In every community 
there are those who are universally allowed to excel 

* Rush's Introductory Lectures, p. 349. 



106 LETTERS ON CLERICAL MANNERS. 

in colloquial accomplishments. Now it will be very 
unwise to be humble imitators of such persons ; but 
it will, undoubtedly, be the part of wisdom to take 
notice of the means by which they attain success ; and 
to make use of what you see, as your own particular 
habits and character may render proper. I doubt 
whether any man ever acquired much excellence in 
this important art, without the happy talent of close 
observation, and, in this way as well as by his own 
good sense, making himself master of the proprieties 
and delicacies which become the social circle. 



LETTER V. 



Let your speech be always with grace seasoned with salt. 

Col. iv. 6. 



RELIGIOUS CONVERSATION. 

My dear young friend : — To be able to introduce 
the great subject of religion, in an easy, seasonable, 
and acceptable manner, in the daily intercourse of 
society, is a most precious talent, the uses of which are 
more various, more rich, more numerous, and more im- 
portant, than almost any that can be mentioned. 

That this ability, when it exists in a high degree, 
is, in part, a natural talent, cannot be doubted. The 
physical temperament of some men is much more 
favourable to the ready and unconstrained performance 
of the duty in question, than that of many others. 
More stress, however, I apprehend, has been some- 
times laid on this fact, than there ought to have been. 
Not a few allege that they have "no gift" of this 
kind, and, therefore, content themselves in the habitual 
neglect of the duty. At any rate, they rarely attempt 
it, and think that they cannot perform it, even tolera- 
bly. But it would be just as reasonable to plead, be- 
cause an easy, pleasant, a^d attractive elocution is 
natural, in a peculiar degree, to some, that therefore 
others who cannot attain equal excellence in this re- 
(107) 



108 LETTERS ON CLERICAL MANNERS. 

spect, ought not to attempt to speak at all. The fact 
is, the power of introducing and maintaining religious 
conversation well, though to a certain extent a natural 
gift, is yet capable of great improvement, nay, it may 
be said, of unlimited improvement ; and the true reason, 
no doubt, why some persons of plain talents, and with 
even striking disadvantages of physical temperament, 
yet excel in this happy art, is that they have taken 
pains to cultivate a talent so peculiarly precious to the 
pious mind, and so manifestly useful in all the inter- 
course of life. To what appear to me some of the 
best means of carrying on this cultivation, I shall 
advert before closing the present letter. 

My first object shall be to point out some errors, in 
relation to this subject, which appear to me to be pre- 
valent ; and this will prepare the way for a few general 
counsels for conducting religious conversation, and 
also for cultivating a happy talent for the discharge 
of this part of Christian and ministerial duty. 

1. It is an error to suppose that religious conversa- 
tion must be introduced on all occasions, and in all 
companies, indiscriminately, whether the time, the 
character of the persons present, and the circum- 
stances, favour it or not. No doubt many who have 
but little taste for such conversation, omit to intro- 
duce it, under the plea that there is "no good oppor- 
tunity, " when it is really otherwise. But there can 
be as little doubt, that there are many occasions, in 
which no suitable opening for it is presented. On such 
occasions, to drag forward the subject, in a formal 
manner, and, as it were, "by main force," is never 
judicious, and often very revolting. It frequently 
has the appearance of being done as a kind of official 



RELIGIOUS CONVERSATION. 109 

task, which is never likely to do good. Be always on 
the watch for opportunities of saying something for 
the honour of your Master, and for the welfare of the 
souls of men ; but do not think it your duty to com- 
pel people to listen to you on this most sacred, im- 
portant and delicate of all subjects, when their char- 
acter, their situation and their employment evidently 
close up every suitable avenue of approach. 

2. It is an error to imagine that the same methods 
of introducing and maintaining religious conversation, 
are equally adapted to all persons, and all occasions. 
If I am not deceived, many adopt the notion that the 
very same plan of approach will answer in all cases, 
for the rich and the poor, the learned and the illiterate, 
the occupant of high office, and the most unpretend- 
ing, obscure citizen. This is to set at nought all the 
principles of human nature, and to forget that the 
circumstances of men have much effect in modifying 
their feelings and character. If we open the Bible, 
we shall see ample warrant for addressing some per- 
sons on this subject unceremoniously and directly; 
and others in a more cautious and circuitous manner. 
In this sense, we ought, with the apostle, to " become 
all things to all men, that we may gain some;" not 
by flattering their prejudices, or countenancing their 
corruptions; but by endeavouring skilfully to adapt 
our instructions and exhortations to their several 
habits, attainments, circumstances, and tastes. Those 
who are most intelligent, and whose pride would be 
most apt to be offended by an abrupt address, might 
be approached, and perhaps won, in an indirect and 
gradual manner. There are thousands to whom I 
might safely say, " Pray, sir, do you cherish the hope 
10 



110 LETTERS ON CLERICAL MANNERS. 

that you are a real Christian ?" But there are many 
others, to whom if I were to address such a question, 
I should expect to be shut out from all opportunity 
of approaching or benefiting them afterwards. Yet 
the very same people might, by a little address, be 
insensibly drawn into a free conversation on the same 
subject, and to answer that very question without the 
least offence. This is one of the many cases in which 
some knowledge of human nature and of the world is 
essential to a wise discharge of duty. Nor is it a valid 
objection to this counsel to say, that, if we follow it, 
we may be tempted to defer too much to human rank, 
and corrupt refinement. There is, no doubt, danger 
on this quarter, against which we ought to guard. 
But the abuse of a thing is not a legitimate argument 
against its use. Counterfeits do not prove that there 
is no true money, but rather the reverse. 

3. Another very common error in religious conver- 
sation, is to say too much. A man may be " too full 
of talk" on this, as well as on any other subject. That 
is, he may talk so much and so long, as to become " a 
weariness" even to his pious hearers, and much more 
to those who are not pious. This is far from being a 
rare occurrence ; and it becomes especially an evil, 
when the pious sentiments uttered, are all of the most 
common-place sort ; and, not only so, but dealt out in 
that common-place, task-like manner, which very sel- 
dom makes a favourable impression among discerning 
people. Guard, then, against excessive talkative- 
ness, even here. Let what you say on this subject 
be a real "conversation." Let one object of your 
address be, to induce others to talk, and disclose their 
sentiments and feelings, that you may know how to 



RELIGIOUS CONVERSATION. Ill 

answer them. Let your part of the discussion be as 
lively, pointed, and short as you can make it. Never 
allow it to degenerate into formal, tedious preaching, 
or rather prosing. 

4. Once more, it is the error of some to imagine 
that religious conversation is to be carried on with a 
tone of voice, and an aspect of countenance, peculiar 
to itself. Hence, while these persons converse on all 
other subjects in a simple, easy, natural manner, the 
moment they pass to the subject of religion, their 
whole manner is changed. It becomes formal and 
artificial ; so that you would scarcely know them to 
be the same persons who had been a few minutes be- 
fore conversing on ordinary subjects. This is a fault 
as unreasonable as it is repulsive. Why should men 
cease to speak naturally, when they come to speak on 
a subject the most interesting and delightful in the 
world ? Shun this fault with the utmost care. Do 
not, indeed, allow yourself to fall into the opposite 
extreme ; I mean talking on the subject of religion 
with levity. But, at the same time, let all grimace, 
all sanctimoniousness of manner, all affected solemnity, 
all lofty dictation, be carefully avoided. The more 
simple, affable, and entirely inartificial your manner, 
the more you will gratify all classes ; nor is this all ; 
the more easy will you always find it to slide insensi- 
bly into religious conversation, without alarming the 
fears of the most thoughtless ; and the more easy to 
reeur to it again, after a little interruption from other 
topics. 

But, to guard against these errors, is not all that is 
incumbent upon you in privately conversing with men 
on their eternal interests. My next object, then, shall 



112 LETTERS ON CLERICAL MANNERS. 

be to offer a few counsels, which I would fain hope 
may not be altogether useless. And, 

1. My first counsel is, that you make a point of 
introducing religious conversation, whenever you have 
a good opportunity, and that you abound in it wherever 
you go. 

It is melancholy to think how many hours ministers 
spend in company, without saying a word to recom- 
mend either the service or kingdom of their Master. 
Nay, some of these hours are spent in the company 
of the truly pious, with whom there is no obstacle to 
religious conversation ; who expect it ; who desire it ; 
and who are disappointed at not finding it introduced. 
To be backward in introducing it in such company is 
unpardonable. But this is not all. In every com- 
pany and in every situation, be on the watch for op- 
portunities to speak a word for Christ. And when 
you do not find opportunities, by a little address, you 
may make them : and you will often do so, if you have 
as eager, and incessant desire to do good, as the miser 
has to turn everything into the channel of gain, and 
the ambitious man to gather laurels from all quarters. 
I have often been struck with that passage, in which 
the apostle Paul, when writing to the Hebrews con- 
cerning ministers, says — "They watch for souls." 
And, truly, the minister who acts on the principles of 
enlightened fidelity will thus " watch," not only in the 
pulpit, but daily, and in all the walks of private in- 
tercourse. Let me entreat you, then, to lose no good 
opportunity of conversing on the most precious of all 
subjects. Let your conversation continually be "with 
grace, seasoned with salt, that it may minister grace 
to the hearers." You may say a thousand useful 



RELIGIOUS CONVERSATION. 113 

things in private conversation, which you never could 
utter in the pulpit. You may answer questions, solve 
scruples, obviate objections, reprove faults, and com- 
municate knowledge in the parlour, which could by no 
means be brought into the sanctuary. Above all, in 
many cases of private discourse you may come near 
to the heart and the conscience, and adapt your in- 
structions to individual exigencies, in a way altogether 
impracticable in addressing a public assembly. It has, 
therefore, often occurred to me as a fact equally won- 
derful and humiliating, that Christian ministers are 
not commonly more vigilant in availing themselves of 
this advantage, and more unceasing in the use of it : 
that their minds are not found teeming with good 
thoughts, pious hints, and instructive, weighty senti- 
ments, as well as direct addresses, wherever they go. 

2. Cultivate the important art of introducing con- 
versation on the subject of religion in an easy and 
happy manner. One of the greatest difficulties 
attending this whole subject is to begin well. A formal 
introduction of the subject; an introduction which, as 
it were, announces beforehand the intention of talking 
piously ; and which, of course, excites the fears of 
those who have no taste for such conversation, ought 
certainly, in ordinary cases, to be avoided. No less 
undesirable is an abrupt commencement of this species 
of conversation, that is, suddenly entering upon it, 
when something very different had been, the instant 
before, the subject of discourse. But why should we 
ever do either of these? What subject can possibly 
be started, by any individual, or in any company, 
which a man of good sense, and whose heart is filled 
with pious and benevolent emotions, may not soon, 
10* 



114 LETTERS ON CLERICAL MANNERS. 

and without violence, convert into a medium of some 
useful suggestions on the subject of religion ? The 
state of the weather ; the prospects of the husband- 
man ; the news of the day ; an ordinary domestic 
occurrence ; the return of spring ; the approach of 
autumn ; or an accident on the road; — these, or any 
analogous topics which may be hinted at, furnish 
ample occasions for the introduction of pious senti- 
ments ; insomuch that a social circle might, by a per- 
son of tolerable address, and of the proper spirit, be 
translated from the region of perfect levity, to the 
region of serious and devout reflection, before they 
were aware that the transition was. intended. This is 
a happy art. All may learn it who will be vigilant 
enough, and take pains enough for the purpose. With 
a moderate knowledge of human nature ; a tolerable 
address ; a little attention to incidents as they arise ; 
and a heart glowing with a desire to do good, the task 
is easy. " Covet earnestly this gift ;" labour without 
ceasing to gain it ; and you will not labour in vain. 

3. Let your conversation be adapted to the charac- 
ter of the company into which you may happen to be 
thrown. If the company with which you are called 
to converse, be all professors of religion, there will, 
ordinarily, be little difficulty in adapting your dis- 
course to them; for you may speak directly and 
pointedly on any topic which occurs as important. 
Especially, you may enter with freedom into all the 
refreshing richness of conversation on Christian ex- 
perience. If, on the contrary, the company consist 
altogether of gay and worldly people, your utmost 
ingenuity will often be put to the test in leading them 
on to instructive and edifying, as well as pleasant 



RELIGIOUS CONVERSATION. 115 

discourse. Yet even this may be done, if you take 
them by the right handle. When the circle in which 
you are seated, as will be apt more frequently to 
happen, is made up partly of professors of religion, 
and partly of those who are not so, a very happy use 
may be made of the former, as a medium of conveying 
instruction to the latter. As it is oftentimes one of 
the most effectual modes of addressing parents, to do 
it through the medium of their children ; so we may 
frequently speak to the worldly and thoughtless most 
impressively through the medium of the pious, who 
are seated in their presence. In short, study diligently 
the different tastes and habits of the aged and the 
young, the polished and the rough, the learned and 
the illiterate, the fashionable and the plain, in whose 
society you may find yourself; and endeavour to have 
"a word in season," a set of topics, and a mode of 
treating them, adapted to their several characters. 

4. Guard against giving your remarks on religion, 
in the social circle, an air of dictation and authority. 
This caution, which was mentioned before in reference 
to common conversation, is no less important in refer- 
ence to the subject of religion. Ministers, from the 
circumstance of their being so much accustomed to 
speak with authority from the pulpit, are apt, spon- 
taneously, and even insensibly, to fall into a similar 
manner of speaking in private ; to be impatient of 
contradiction ; and to feel, when their opinions are in 
any measure controverted, as if their official dignity 
were invaded. Let no spirit or feeling of this kind 
intrude into your social intercourse. The more en- 
tirely you can divest yourself of it, and sit do/tfn with 
your friends and associates on terms of perfect 



116 LETTERS ON CLERICAL MANNERS. 

equality, as a friend and brother, who claims no 
authority over their consciences, but is actuated su- 
premely by a regard to their temporal and eternal 
interest, the more easy and affectionate will your con- 
versation be, and the more likely will you be to make 
a favourable impression on their minds. 

5. In conducting religious conversation, as much as 
possible avoid theological controversy. I before cau- 
tioned you against the habit of falling into controversy 
on any subject in company. But I would now warn 
you that religious controversy, when you are con- 
versing with persons with a view to their spiritual 
benefit, is peculiarly undesirable, and ought to be 
avoided as much as possible. I say, as much as pos- 
sible ; for there are doubtless cases in which it is not 
possible to avoid it, without shrinking from the defence 
of the truth. You will sometimes fall in with persons, 
who, from a love of disputation, from ill manners, from 
enmity to the truth, or from a desire to put your in- 
genuity to the test, will compel you either to be 
silent, or to defend your opinions. When you meet 
with such persons, you must manage them in the best 
way you can. Do not, however, even with such, allow 
a dispute to be much protracted. Draw it to a close 
as soon as practicable. Carry it on, while it lasts, 
with all the "meekness and gentleness of Christ." 
And let them see that you take no personal offence at 
having your opinions questioned ; but simply desire 
to defend what you deem truth, and to guard them 
from injurious error. 

But in all cases in which controversy can properly 
be avoided, by all means decline engaging in it. Theo- 
logical disputes, in the social circle, are seldom profit- 



RELIGIOUS CONVERSATION. 117 

able, and often highly mischievous. They sour the 
temper ; but commonly leave each party confirmed in 
his original opinion. In your ordinary religious con- 
versation, then, keep as clear of what are called dis- 
puted points in theology, as possible, consistently with 
conveying sound and useful instruction in divine truth. 
When you are compelled to touch on them, let it be 
under a practical rather than a polemical aspect, and 
in terms as little adapted to give offence as possible. 
When you perceive the most distant symptom of ap- 
proaching controversy, take measures to avert the 
impending storm. This may commonly be done by a 
few kind words, or by giving a practical turn to the 
argument. It may be easy to prevent the evil ; but 
by no means so easy to cure it when we have once 
fallen under its power. 

6. You will sometimes fall in company with infidels, 
who totally reject revelation. Conversation with them 
is always a delicate, and often a difficult task. Make 
a point of treating them respectfully, as long as they 
maintain decorum on their part ; and even if they 
scoff and blaspheme, do not suffer yourself to be so 
far borne away by irascible feeling, as to address them 
in opprobrious language. As long as their deport- 
ment admits of your continuing to argue with them, 
do it in the spirit of meekness and benevolence. In 
addressing them, do not permit yourself to call them 
by hard names, or to impute to them base motives. 
Endeavour to convince them that you are actuated, 
not by a spirit of personal resentment, or wounded 
pride ; but by a regard to the cause of God, and their 
own eternal welfare. In arguing with them, however, 
do not merely stand on the defensive ; but show them, 



118 LETTERS ON CLERICAL MANNERS. 

on the plan of Butler's " Analogy," and similar books, 
that most of the objections which they urge against 
Revelation, lie with equal force against natural religion, 
which they commonly profess to believe. I have sel- 
dom seen an unbeliever who was able to stand five 
minutes before the argumentum ad hominem plan of 
treatment. Above all, in addressing them, while you 
appeal to their understandings, never fail, in a mild 
and respectful manner, to appeal to their consciences 
and their hearts. All my experience tells me that 
nothing is so likely to impress them as this. 

7. In conversing with persons of a different religious 
denomination from your own, there is need of much 
vigilance both as to the matter and manner of your 
conversation. In all such conversations, guard against 
either manifesting or feeling a proselyting spirit. Be 
much more anxious to see them Christians, than to 
see them Presbyterians. Dwell, therefore, much more 
on the fundamental and precious points of our com- 
mon Christianity, than on the peculiarities of either 
their or your church. While they see that you are 
deeply serious, and anxious to promote their eternal 
welfare, let them perceive that you are not anxious to 
win them to your party. Agree with them as far as 
you can. Treat them with pointed respect and atten- 
tion; if they appear pious, with as much affection 
as if they belonged to your particular denomination ; 
and even if they make overtures for joining your own 
church, do not be ready to catch at their proposal. 
Manifest no eagerness to receive them. On the con- 
trary, rather show, in all their extent, the difficulties 
which lie in the way of transferring their religious 
connection. However unworthily, in relation to this 



RELIGIOUS CONVERSATION. 119 

subject, persons of other sects may treat you or yours, 
never allow yourself to imitate their pernicious example. 
8. The introduction of religious conversation among 
entire strangers, is often very desirable and important ; 
and yet, frequently, requires no little address. I 
said that it is often very desirable and important; 
for more than once have I known a minister to be in 
company a w T hole afternoon, or longer, with a circle 
of strangers, several of whom, though unknown to 
him, were earnestly desirous of hearing him engage 
in religious conversation ; and were not a little dis- 
appointed to find the interview at an end, without his 
having introduced it. Many a precious opportunity 
of instructing the ignorant, of directing the perplexed 
and inquiring, and of comforting the sorrowful, has 
been thus lost. Guard against all such omissions. 
Never allow yourself to be half an hour in company, 
even with the most perfect strangers, without endea- 
vouring to ascertain whether any of them have a taste 
for serious conversation. There, are many ways of 
ascertaining this, without intrusion or indelicacy. A 
cursory remark, or an apparently incidental inquiry, 
may, and probably will, elicit enough to solve your 
doubt. Many a precious conversation has resulted 
from such an exploring remark or inquiry. Like the 
discovery of a refreshing spring in a parched and 
dreary wilderness, not unfrequently has a minister of 
the gospel, as well as a private Christian, met with a 
spiritual feast himself, and been the means of impart- 
ing a feast to others, when he least of all expected 
such a pleasure ; when, perhaps, he was ready to say 
within himself, " there is no fear of God in this place." 
9. Introducing and conducting religious conversa- 



120 LETTERS ON CLERICAL MANNERS. 

tion with persons of wealth, and high station in society, 
is a peculiarly important, and, at the same time, a 
very delicate and difficult duty. Peculiarly important, 
because any good impression made on them, will be 
likely to extend itself more widely ; and in many re- 
spects, delicate and difficult, because this class of per- 
sons are more in the habit of being approached with 
deference, and, for various reasons, more apt to be 
nice, and even fastidious in their feelings, than many 
others. At the same time, I have no doubt that the 
difficulties of this duty have been, by some, greatly 
overrated; and that plain, good sense, with a heart 
overflowing with piety and benevolence, will be found, 
humanly speaking, a safe and adequate guide, in all 
ordinary cases. My advice on this point shall be 
short. Never, on any account, court or affect the 
company of the wealthy and great. Never take pains 
to be much with them ; and never boast of their ac- 
quaintance. When you are providentially thrown in 
their way, sacredly .avoid every thing that approaches 
to a supple, sycophantic spirit of accommodation to 
their errors or vices. Never accost them with that 
timid, embarrassed diffidence, which may lead them to 
suppose that you have more veneration for them, than 
for your duty or your God. At the same time, let 
nothing of the unmannerly, the sullen, or the morose 
mark your deportment toward them. An old divine 
was accustomed to say, "Please all men in the truth; 
but wound not the truth to please any." Let them 
see that Christian duty is not inconsistent with the 
most perfect politeness. Introduce pious thoughts, 
and divine truth, to their view, in a gentle and some- 
times in an indirect manner ; and let them see that 



RELIGIOUS CONVERSATION. 121 

you are much more intent on doing them good, than 
gaining their favour. When you have occasion to 
oppose them, let it be done mildly and meekly, but 
firmly ; with the air of one who dislikes to oppose, 
but feels constrained to " obey God rather than man.' 1 
In a word, I believe that a minister of the gospel 
never appears to more advantage in the view of those 
who are considered as the great ones of this world, 
and is never more likely to make a deep impression 
upon them, than when he makes them to feel, not by 
ostentation, sanctimoniousness or austerity; not even 
by importunately soliciting their attention to his own 
views of truth and duty, but by exhibiting meek de- 
cision of spiritual character, that they are in the pre- 
sence of a man, who regards the authority and favour 
of God above all things, and whose supreme and habi- 
tual object is to promote the everlasting welfare of his 
fellow-men. 

10. Never imagine that it is your duty to violate 
good manners, either in introducing or continuing 
religious conversation. This is never proper, because 
never necessary. If you cannot persuade an indi- 
vidual, by a mild and respectful mode of address, to 
listen to you, it is better to forbear. An attempt to 
force what you have to say, on one who steadfastly 
or profanely resists you, is "casting pearls before 
swine.'' And violating the respect which is due to 
any person, under the notion of promoting, in this 
way, his spiritual interest, is, usually, of all delusions 
one of the greatest. If you watch for the mollia 
tempora fandi, you will have an opportunity of ap- 
proaching him, if he be accessible at all. If you wait, 
with a proper temper, and with humble prayer, for a 
11 



122 LETTERS ON CLERICAL MANNERS. 

door to be opened for doing him good, you will, pro- 
bably, not wait in vain. 

11. When you are called to converse with persons 
under religious impressions, address yourself to the 
duty with much seriousness and prayer. Remember 
that what you say, may influence their eternal condi- 
tion ; and, therefore, that every word is important ; 
important to them, to yourself, and to the church of 
God. Remember, too, that the task of instructing 
and guiding those who are " asking the way to Zion," 
is as delicate and difficult as it is important. It re- 
quires much knowledge of the human heart, and of 
human nature, and much acquaintance with the gospel 
as a practical system. Study to qualify yourself for 
this interesting and momentous duty, by much converse 
with your own heart ; by much intercourse with those 
whose ministry God has eminently blessed ; by reading 
the best books which tend to throw light on Christian 
character and experience ; and, above all, by humble 
importunate prayer for that wisdom which is adapted 
to "win souls," and to guide "them in the way of 
peace." He who allows himself to enter on this duty 
without much consideration, and humbly looking to 
heaven for aid ; or to perform it in a slight and careless 
manner, must make a miserable estimate both of minis- 
terial fidelity, and of the worth of immortal souls. 

12. Before you enter on the duty of conversing with 
any one on this most important of all subjects, en- 
deavour, if possible, to learn something of the peculiar 
character and temperament of the individual. There 
are peculiarities of this kind, which frequently exert 
an immediate and important influence on religious 
exercises. Some persons have a remarkably sanguine 



RELIGIOUS CONVERSATION. 123 

temperament, and buoyant animal spirits, which are 
apt to impart ardour to their feelings on all subjects, 
and, of course, to confer on their religious impressions 
the appearance of more decision and intensity of char- 
acter than they really possess. Others labour under a 
constitutional depression of mind, which is ever dis- 
posed to look on the dark side of things, and some- 
times borders on melancholy, and even despondency; 
and which always prevents them from doing justice to 
the evidence in their own favour ; while a third class 
are affected with some bodily disease, which not un- 
frequently benumbs or agitates the mind, and creates 
no small difficulty in judging of its real state. Xow 
in conversing with an individual who is anxious re- 
specting his eternal interest, it is of great importance 
to know whether he is under the special influence of 
any of these physical difficulties, or temperamental 
predispositions. For, by the result of this inquiry, 
the course to be pursued must be in some measure 
modified. The undue confidence of some ought to 
be firmly repressed ; and the precipitancy of others 
restrained or cautioned. The backwardness of the 
timid should be stimulated, and the trembling appre- 
hensions of the melancholy and desponding, if possible, 
removed, by affectionate encouragement. The wise 
physician of the body is always careful to inquire 
about the presence of disturbing forces in the mind, 
and prescribes accordingly. In like manner, the wise 
physician of the soul will endeavour to explore every 
physical idiosyncrasy which distinguishes the spiritual 
patient to whom he may be called, and address him in 
a corresponding manner. If you have not already a 
particular acquaintance with him, make such inquiries 



124 LETTERS ON CLERICAL MANNERS. 

respecting his habits, life, temperament, and other 
peculiarities, as may put you in possession of all the 
requisite information. And instead of making your 
conversation, if such it may be called, to consist 
chiefly of continued address on your part, which is 
the favourite manner of some, resort much more to 
the plan of affable and affectionate interrogation, 
which will lead the individual, at every step, to dis- 
close the state of his own mind, and thus furnish you 
with some of the best indications for adapting your 
addresses to his case. 

13. Be careful to give clear doctrinal instruction 
concerning the plan of salvation to those who are 
anxious and inquiring. I have observed it to be the 
manner of some in conversing with such persons, to 
deal chiefly in tender and solemn exhortation ; under 
the belief that the grand object aimed at ought to be 
to impress the conscience and the heart, rather than 
to impart doctrinal knowledge. But it ought to be 
remembered that neither the conscience nor the heart 
can ever be suitably impressed but through the medium 
of truth. It is only as far as gospel truth is appre- 
hended, that any genuine scriptural exercises with re- 
gard to it can exist. Carefully study, then, to impart 
to every anxious mind clear views of the fundamental 
doctrines of the gospel. Not that, in conversing with 
such persons, you are ever to perplex them with the 
metaphysical refinements of theology, which ought 
ever to be, as far as possible, avoided. But the course 
which I deem of so much importance is, that you con- 
stantly endeavour to fill their minds with plain, simple, 
connected Bible truth ; that you dwell on the scriptural 
character of God ; the nature and requisitions of his 



EELIGIOUS CONVERSATION. 125 

holy law; the pollution, guilt and danger of all men 
in their natural state ; the divinity of the Saviour ; 
the efficacy of his atoning sacrifice ; the unsearchable 
riches and freeness of his grace ; the work of the Holy 
Spirit in regenerating and sanctifying the heart ; and 
the utter helplessness, and, at the same time, perfect 
responsibility and blameworthiness of man. Just as 
far as these great doctrines are fastened on the con- 
science, and impressed on the heart, and no further, 
may we hope to become the instruments of saving 
benefit to those whom we address. 

14. Be not too ready to speak peace or to administer 
consolation to those who are in a serious, anxious state 
of mind. It is, undoubtedly, painful to see any one 
in distress ; and the spiritual physician will be often 
strongly tempted by false benevolence, to encourage, 
and administer comfort, where he ought not. Beware 
of this. It is far better that an anxious inquirer after 
salvation should pass a few more weeks or months in 
a state of deep mental solicitude, and even anguish, 
than that he should be prematurely comforted, and led 
to repose in a false hope, from which he may never 
awake. Be not afraid, then, to be perfectly faithful : 
to lay open every wound to the very bottom, before 
you attempt to heal it. Be slow in administering 
comfort, while the least doubt remains with regard to 
the real state of the individual. Indeed I have often 
thought that it is very seldom proper for a minister, 
or any other pious man, in conversing with an anxious 
person, to be forward to pronounce a favourable judg- 
ment with respect to his state. You may be deceived 
in your opinion, and you may be the means of de- 
ceiving him fatally. It is, in general, much safer 
11 * 



126 LETTERS ON CLERICAL MANNERS. 

and better for him to be brought to a favourable con- 
clusion concerning himself, by that heavenly teaching, 
which cannot deceive ; and which, though sometimes 
more tardy in exhibiting its results than earthly 
wisdom expects and desires, always furnishes the safest 
and best testimony. 

15. Be not hasty in publishing the exercises or 
situation of those whom you know to be anxiously 
inquiring. It is deeply painful to observe the fre- 
quency and injudiciousness with which this rule is in- 
fringed. A person,' perhaps, has scarcely become 
conscious to himself of deep solicitude respecting his 
spiritual interest, and given a hint of it to his minister, 
or to some pious friend, before it is blazed abroad ; 
becomes matter of public speculation ; and leads a 
number of persons immediately to crowd around him, 
and offer their services as his instructors and guides. 
The consequences of this method of proceeding are 
often extremely unhappy. Some are puffed up, by 
becoming objects of so much unexpected attention and 
conversation. Others are revolted, and, perhaps, 
deeply disgusted, at being addressed by so many on 
the subject of their exercises, and by some, it may be, 
very injudiciously. While a third class, whose im- 
pressions are slight and transient, are mortified at 
being held up to view as awakened persons, and after- 
wards lying under the odium of having gone back ; 
and, possibly, in some cases so much mortified, as to 
withdraw from those individuals and opportunities, 
which might have been essentially useful. Besides all 
this, it has often happened, that the number of serious 
persons who have immediately clustered around an 
individual thus publicly announced as under, religious 



RELIGIOUS CONVERSATION. 127 

impressions, has been so great, and their talents, 
knowledge, experience, and capacity for giving sound 
instruction so extremely various, that they have per- 
plexed, confounded, and most unhappily retarded, the 
object of their well-meant attention, instead of really 
helping him. With almost as much propriety might 
a physician of the body, when he found a patient ill 
of a dubious disease, throw open his apartment to 
every intruder, and invite every medical practitioner 
within twenty miles of him, however discordant their 
theories, to come in and prescribe at pleasure for the 
sufferer. 

My advice is, that, when you ascertain that any 
one is becoming seriously thoughtful on the subject 
of religion, you keep it, for a short time, to yourself: 
indeed, that you thus keep the fact, until his exercises 
begin to assume a definite shape and character ; being 
careful, in the meanwhile, to attend to the case with 
conscientious diligence yourself. When you judge the 
way to be open, communicate a knowledge of the 
situation of the individual to one or two of those per- 
sons in whose knowledge, piety and prudence you have 
most confidence, and whom you know to have the pe- 
culiar confidence of the individual in question. The 
case of the spiritual seed is a little like that of the 
natural. When we place a seed in the ground, we 
allow it a little time to vegetate under the conceal- 
ment of the soil. He who should go every few hours 
to the spot, where it was deposited, and drag it forth, 
in order to see how the process of vegetation was 
going on, would be considered as a very unwise culti- 
vator. So he who, in regard to seed of a much more 
important and delicate nature, will not give it time to 



128 LETTERS ON CLERICAL MANNERS. 

shoot and grow a little, before it is forced on the 
public gaze, acts a part, I must think, by no means 
adapted to promote the best interests either of the 
individual immediately concerned, or of the church. 
If he would consent to wait a short time, the view 
taken would probably soon be found much more 
pleasant and edifying, or to assume a character which 
ought not to be made public at all. 

16. Guard against conversing too much at one time, 
with those who are under serious impressions. I am. 
deeply persuaded, that, in many cases, the minds of 
such persons, in consequence of being incessantly plied 
with conversation, even though of good quality, yet 
excessive as to quantity, have been kept in a state 
of agitation and conflict, longer than they would 
probably otherwise have been. And the evil has been, 
no doubt, increased, as I just hinted, when a number 
of individuals, of different degrees of knowledge, piety 
and judgment have undertaken to inculcate, each his 
peculiar views, on the persons in question. I am con- 
fident that although persons in this deeply interesting 
state of mind, ought to be frequently instructed and 
exhorted, by competent counsellors, yet few things are 
more injurious to them than to be annoyed by incessant, 
common-place conversation. It is an utter mistake to 
suppose that they are benefited by being always in 
society, even of the best kind. They need much time 
for retirement, self-examination and prayer, and ought 
to be referred much to the word of God, and the 
teaching of the Holy Spirit. A few thoughts at a 
time, from a pious friend., clear, seasonable, instructive, 
and to the point, will be most likely to be useful. 
After receiving these, at suitable intervals, they ought 



RELIGIOUS CONVERSATION. 129 

to be left much in their closets, with their Bibles and 
their God ; and to be frequently told to look rather to 
the Saviour than to man for help. 

17. If, after becoming a pastor, you should be so 
happy as to know of any considerable number of in- 
dividuals in your congregation who are beginning to 
think seriously on the subject of religion, it may be- 
come desirable to convene them weekly, or as often as 
convenient, for the subject of receiving instruction and 
exhortation together. This practice has been much 
recommended by experience, and is attended with 
several very important advantages. It enables a 
faithful pastor to accomplish more in the indispensable 
duty of conversing with the serious and anxious, in a 
single afternoon, or evening, than would be practicable 
in a week, in the ordinary method of visiting from 
house to house. The appointment of such a meeting, 
too, may induce many persons who are really in some 
degree serious, to come forward and put themselves in 
the way of conversation on the subject of experimental 
religion, who, if no such opportunity were presented, 
might conceal the state of their minds, and lose the 
advantage of being personally and pointedly addressed. 
I am also inclined to think that every pastor, even 
when there is not sufficient attention excited among 
his people to keep up such a weekly meeting of in- 
quirers as I have described, ought to have a stated 
time, occurring as often, at least, as once a fortnight, 
and distinctly made known to his people, when he will 
make a point of being at home, and ready to attend 
to any, whether professors of religion or not, who may 
wish to converse with him on their spiritual state. A 
faithful pastor will rarely pass such an appointed time 



130 • LETTERS ON CLERICAL MANNERS. 

without some visitors. And some will go, perhaps, 
and be happily led to the Saviour, who, but for such 
an appointment, would, humanly speaking, have lost 
their serious impressions, and hardened themselves in 
sin. Who does not know that, when the mind begins 
to be exercised on the subject of religion, the merest 
trifles will, in some cases, serve as excuses for conceal- 
ing the fact ? The inquirer will feel, it may be, that 
he ought to converse with his minister ; but he cannot 
summon resolution to venture on the interview. He 
fears, perhaps, that he will not be at home ; or that 
he will have company ; or be otherwise engaged ; or 
that it will be difficult to disclose to him his feelings. 
The consequence is he does not go ; and his serious- 
ness, after a short time, wears off. But if he knew 
that his minister, on a certain day, would be at home ; 
that he would have no other engagement ; that he 
would be hoping and desiring to see persons in his 
state of mind ; and that his very appearance at the 
house of his pastor on that day would itself disclose 
the object of his visit, and furnish an introduction to 
a free conversation ; his excuses would probably all 
vanish, and he would avail himself of the precious 
privilege. 

If you should ever make such an appointment as I 
have last mentioned, and, if on the recurrence of the 
day, for several times, you should have no visitors, be 
not discouraged. Continue the appointment; and give 
public intimations, from time to time, in the manner 
that you may judge most suitable, that it is made in 
vain. No one can tell how far such intimations may 
serve to rouse up the pious, and excite them to prayer 
and exertion. 



RELIGIOUS CONVERSATION. 131 

18. Be not too hasty in encouraging those of whose 
seriousness you have a favourable opinion, to go forward 
and make a profession of religion. This is undoubt- 
edly often done with very undue precipitation. Per- 
sons of very tender age, and others, previously of 
very equivocal character, have been, literally, hurried 
to the Lord's table in less than a week after the com- 
mencement of their serious thoughtfulness ; without 
allowing them time fully to "count the cost;" and 
before they were able to put their exercises to such a 
test as might be satisfactory to themselves or others. 
Hence many young persons, of both sexes, in a few 
months or even weeks, after making this solemn pro- 
fession, have found themselves unexpectedly bereft of 
all comfortable hope ; their evidences of Christian 
character gone ; their interest in the subject in a great 
measure lost ; and their minds filled with regret that 
they had been so hasty. It was now, however, diffi- 
cult to retreat, and their whole lives, perhaps, have 
been spent in a heartless, and of course, a comfortless 
profession. 

It is readily granted that neither scripture nor rea- 
son fixes any precise period, during which candidates 
for church communion are bound to wait, in order to 
put the stability of their religious character to the 
test. And it is equally evident, that extraordinary 
cases ought to prescribe rules for themselves. But, 
in general, it is evident that there ought to be a few 
months, at least, of serious and prayerful deliberation, 
before taking a step so solemn, so momentous, so 
irrevocable ; a step likely to'be followed with so many 
interesting consequences to those who take it, and to 
the sacred family with which they propose to become 



132 LETTERS ON CLERICAL MANNERS. 

connected. Let no desire to see the rapid multiplica- 
tion of professors, ever lead you to depart from this 
principle. I have more than once repented having 
given what afterwards appeared to be premature en- 
couragement to come to a sacramental table ; but never 
did I repent advising to a few months' deliberation and 
delay, when the preparation was doubtful. 

19. In conversing on the subject of practical religion, 
especially with those who are not well informed on the 
subject, be sparing in the use of that technical lan- 
guage, which many continually employ. I refer to a 
number of phrases, of standing use in many pious 
circles, which, although the meaning intended to be 
conveyed by them is undoubtedly correct and important, 
are yet so remote from the language of ordinary social 
intercourse, that they sound strangely, not to say un- 
intelligibly, out of the circles to which I allude. 
Many pious ministers and others are in the habit of 
using this language in a manner, and to an extent, 
which I know render their conversation not a little re- 
volting to those who are unaccustomed to it, and fre- 
quently present a serious obstacle in the way of their 
acceptance and usefulness. 

As it is desirable not to be misunderstood on a sub- 
ject so important, I think it proper to give a specimen 
of the phrases to which I refer. Thus it is by no 
means uncommon to hear it stated, that " a great re- 
vival has broken out" in such a place; that there is 
"a great religious stir" in this or that congregation; 
that such an individual, or such a number of individ- 
uals, have been "struck under conviction;" that a 
particular person appears to be " in the pangs of the 
new birth;" that a person whose anxiety on the sub- 



RELIGIOUS CONVERSATION. 133 

ject of religion is very great, "has been roughly 
handled, but is likely to be brought through ;" that 
such another " has been happily brought through ;" 
that so many, in a certain place, are " brought under 
conviction/' and so many "have obtained hopes," &c. 
Now, although I am confident I need not assure you, 
that I am a warm friend to revivals of religion ; 
although the ideas intended to be expressed by the 
phrases in question are, in my view, perfectly sound 
and scriptural, and infinitely momentous ; and although 
any one who is capable of ridiculing these ideas, 
" knows nothing yet as he ought to know ;" yet I can- 
not think that the use of these phrases, especially in 
mixed companies, is advisable. My objections to them 
are several. Some of them are, in a great measure, 
if not altogether, unintelligible to many to whom they 
are addressed. Others are derided as vulgar cant, as 
terms expressive of the appearance of a plague or 
pestilence, rather than of a rich blessing, and which 
rather repel, than instruct or conciliate. While a third 
class are regarded as a presumptuous invasion of the 
prerogative of Him who alone can know the heart, and 
tell the number of those who have become reconciled 
to him. Would it not be better to use language which 
all seriously disposed persons understand and approve ? 
Would it not be quite as expressive, and more intelli- 
gible to many, if you were to say, that " a revival has 
commenced, " or "a work of divine grace appears to 
have commenced,'' in such a place: that a particular 
individual is u under serious impressions," or is " deeply 
anxious on the subject of religion," or "appears to 
be convinced of sin," or is " in great distress of mind ;" 
that " many appear to be awakened from a state of 
12 



134: LETTERS ON CLERICAL MANNERS. 

carelessness, and to be more or less anxious," and that 
others " appear, or profess, to enjoy the comfort of 
gospel hope?" 

I presume, if you had occasion to interrogate an 
intelligent stranger, who you had reason to fear was 
destitute of piety, in relation to the state of his mind, 
on the subject of religion, you would hardly think it 
wise to begin by saying "Pray, sir, are you born 
again? or, are you yet carnal?" Yet, why not, as 
both the principal phrases in this question are taken 
from the Bible, and as you and I fully believe these 
phrases to be expressive of important realities ? Your 
reason, I suppose, for not thinking it wise, would be, 
that this language is very imperfectly, if at all, under- 
stood by many who are well informed on other subjects ; 
and that such persons, because they have frequently 
heard it bandied about by the ignorant and fanatical, 
and cannot enter into its precious meaning, are gene- 
rally revolted'by it. 

I am far from agreeing with Mr. Foster, the pious 
and eloquent English essayist, in his proposal to dis- 
card what he calls, the " theological dialect," the 
"technical terms of evangelical religion." I am afraid 
that, if these terms were dismissed, the things intended 
by them would soon disappear also. I do not wish a 
single Bible phrase to be banished either from the 
pulpit or the parlour. Yet, I can easily conceive that 
there are even Bible phrases, which may be advanta- 
geously exchanged for others, more familiar to those 
who are ignorant of the Bible, and better adapted, 
until they become enlightened, to convey spiritual ideas 
to their minds. It is, evidently, on this principle that 
ministers, every Sabbath, in the pulpit, explain scrip- 



RELIGIOUS CONVERSATION. 135 

ture, by using more common language, and that which 
is better understood, to express its heavenly doctrines. 
But the language which I advise you to avoid, is not, 
as commonly employed, Bible language at all. And I 
see no advantage, but rather the contrary, in the use 
of terms, against which many are strongly prejudiced ; 
and which, if they do not deserve the name of cant, 
will certainly, by many, be considered as bearing that 
character. Let your general rule be, in conversing 
on the great and precious subjects of revivals of re- 
ligion, and Christian experience, to employ terms 
which are warranted by scripture, and the most en- 
lightened practical writers, and adapted to make the 
best impression on those whom we address. 

20. Take pains to prepare yourself for conducting 
religious conversation in an easy and edifying manner. 
For this purpose, be familiar with practical books, and 
especially with the lives of eminently pious men. 
Take a few minutes to premeditate before you expect 
to go into the company of any person or persons on 
this important errand. Adjust in your own mind 
topics and thoughts for discourse, adapted to the cases 
of those whom you expect to meet. Study some 
variety in this matter. If you go over the same 
common-place, narrow, little round of remark, in all 
companies, for thirty or forty years together, you will 
soon entirely cease to interest any one, unless, per- 
haps, a stranger, who happened to hear it for the first 
time. Above all, let every attempt to perform the 
service in question, be preceded by humbly asking for 
divine help. Remember that God " will be inquired 
of" to grant us his aid: and that "he will not give 
his glory to another." Remember that he can render 



136 LETTERS ON CLERICAL MANNERS. 

the feeblest sentence that ever escaped the lips of 
simple piety, richly and eternally beneficial : while the 
most able and well conducted conversation, if admin- 
istered without imploring a blessing upon it, may, and 
probably will, prove useless to all concerned. 

21. If you desire to gain an easy, natural and 
attractive manner of introducing and maintaining re- 
ligious conversation, let the foundation of all your 
efforts at improvement in this respect, be laid in the 
culture of the heart. Study daily to grow in vital 
piety. Perhaps there is nothing more indispensable 
to the happy discharge of the duty under consideration 
than that the heart continually prompt and speak ; 
that heart-felt emotion and affection dictate every 
word, and tone, and look, while engaged in addressing 
a fellow-creature on the most important of all subjects. 
Truly, without active, fervent love to God, and to the 
souls of men, it will be vain to hope for the attainment 
of this happy art, in any considerable degree. But 
if your heart habitually glow with interest in this 
subject ; if the " love of Christ constrain you ;" if you 
daily cherish a tender concern for the salvation of 
your perishing fellow-mortals ; if your mind be con- 
stantly teeming with desires and plans to do them 
good ; then religious conversation will be as natural 
as to breathe. Then your lips will be opened season- 
ably, unaffectedly, and profitably to all around you. 
Then, instead of being at a loss what to say ; or being 
timidly backward to say it ; or saying it in an em- 
barrassed, awkward, pompous, or unnatural manner ; 
there will be a simplicity, a touching tenderness, a 
penetrating skill, a native gracefulness, an unction in 
your mode of conversing, which no spurious feelings 



RELIGIOUS CONVERSATION. 137 

can successfully imitate. The true reason, I have no 
doubt, why religious conversation is so often what it 
ought not to be, and so often useless, is that it is so 
seldom the offspring of that unaffected, warm, spiritual 
feeling, which piety of an elevated characted alone 
can give. 

22. Finally, it will be a stimulus to diligence, and 
an auxiliary to improvement, in the precious art of 
religious conversation, if you daily and faithfully call 
yourself to an account for the manner in which you 
have performed this duty. We stand in need of some- 
thing of this kind to quicken us in every department 
of our Christian work ; and in none more than those 
w T hich consist in frequently recurring details, rather 
than in single great acts. Never retire from any com- 
pany, then, without asking yourself, " What have I 
said for the honour of my Master, and for promoting the 
everlasting welfare of those with whom I conversed ? 
What was the tenor of my conversation ? What op- 
portunity of recommending religion have I neglected 
to improve ? From what motives did I speak, or keep 
silence ? In what manner did I converse ? With 
gentleness, modesty, humility, and yet with affectionate 
fidelity ; or with harshness, with formality, with osten- 
tation, with vanity, and from a desire to avoid censure, 
or to court popular applause?" Few things, I be- 
lieve, would have a more powerful tendency to promote 
watchfulness, diligence, and unremitting perseverance 
in this important duty, than the constant inspection 
and trial of ourselves here recommended. 

12* 



LETTER VI. 



I taught you publicly, and from house to house. — Acts xx. 30. 



VISITING. 



My dear young friend : — Ministers are visitors by 
profession. It is a large and essential part of their 
official duty to teach and exhort " from house to 
house." Of course, every thing which tends to give 
this part of their work a better direction, and a more 
happy influence, is highly important to them, and to 
the cause of religion. Yet I have been constrained 
seriously to doubt, whether any thing, in the whole 
circle of ministerial, activity is, commonly, less appre- 
ciated, or worse managed. Accordingly, that which 
might be made a most powerful instrument for con- 
ciliating the good will, and promoting, in various ways, 
the best interests of those who are committed to their 
charge, many ministers are too apt, from indolence, 
or want of skill, so to conduct, as to make it of little 
value, as a source either of pleasure or profit. Allow 
me, then, with the same freedom with which I have 
offered you my counsel on other subjects, .to suggest 
a few thoughts on this. My own experience convinces 
me that there is need of such suggestions, and that 
they may often do much good. For although I am 
(138) 



VISITING. 139 

conscious of not having accomplished, while I was a 
pastor, all that I might and ought to have done, in 
reference to this part of my duty ; yet, if I had known 
as much at the commencement of my ministry, as I 
now do, of its importance, and of the means of con- 
ducting it, I should have pursued, if I do not deceive 
myself, a very different course. 

I shall first speak of those visits which may be 
called pastoral ; and secondly, of those which may be 
styled social. 

I. By the pastoral visits of a clergyman, I mean 
those visits, of a formal character, which, in his clerical 
capacity, he pays to the families and individuals under 
his pastoral care. Of these visits, as distinguished 
from others, it is desirable that you should have just 
and appropriate views. In reference to such visits, I 
offer the following advices. 

1. My first advice is, that you by no means neglect 
them ; nay, that you be constant and diligent in making 
them. If you desire to gain the love and confidence 
of your people ; if you wish to instruct and edify 
them in a great variety of ways which the nature of 
pulpit address does not admit; if you deem it im- 
portant to be well acquainted with their situation, 
views, feelings, difficulties, and wants ; then visit every 
family belonging to your congregation frequently, 
systematically, and faithfully. I say frequently. 
How often, must, of course, depend on the number of 
families belonging to your charge, and on the number 
of your avocations. But I should say, in the largest 
congregation, at least once u year ; in one of medium 
size, at least twice ; and, in all cases in which it is 
practicable, still more frequently. In short, the 



140 LETTERS ON CLERICAL MANNERS. 

oftener the better, provided your visits are conducted 
in a proper manner. 

2. Attend to this duty systematically. Do not 
leave it to the caprice or the convenience of the mo- 
ment. If you do, but little will be accomplished. 
Company, trifles, languor, procrastination, and a host 
of other obstacles, will incessantly stand in the way 
of performing what you really wish and resolve to 
perform. Have your fixed days in the week for 
visiting ; and address yourself to it with the same 
fixedness of purpose, and the same inflexible perseve- 
rance, which you employ in preparation for the pulpit. 
In most situations a pastor may visit, on an average, 
from twelve to fifteen, or twenty families in a week ; 
and, where the population is unusually dense, even 
more. If such an average, or anything like it, were 
carried through a year, what an interesting result 
would be obtained ! The truth is, it is almost incredible 
what patient industry will accomplish. If any imagine 
that this is a drudgery to which a man of active mind 
can hardly submit, and that the time would be better 
employed in enriching and polishing discourses for the 
sacred desk, I can only say, all scripture is against 
them ; all experience is against them ; nay, all reason 
is against them. To say nothing of other considera- 
tions, one of the best auxiliaries in studying sermons, 
of which a minister can avail himself, is an intimate 
and deep acquaintance with the people of his charge. 
Rely on it, he who hopes to discharge the duties of 
the pulpit, ably, appropriately, seasonably, and to the 
greatest advantage of his flock, without being much 
among them, entertains a hope which is perfectly un- 
reasonable, and will certainly be disappointed. 



VISITING. 141 

8. Let every official visit be preceded by prayer. 
If we believe in the doctrine of a particular Provi- 
dence ; if we believe that the Lord whom we serve, 
and in whose name we go forth, has all hearts, and 
all events, even the most minute, in his hands ; is it 
not manifest that we ought to preface every attempt 
to do good to others, by humble, importunate prayer, 
that both they and we may be so enlightened, influ- 
enced, and guided, and that every thing may be so 
ordered, as that our effort may be crowned with a 
blessing ? That minister who does not distinctly and 
earnestly ask for a blessing upon all his labours, has 
no reason to expect that he shall receive it. 

4. With a rigorous adherence to system in perform- 
ing this duty, unite habitual, persevering faithfulness. 
Let it be your study, in the fear of God, to render 
your visit, however short, as useful as possible to the 
individual, or the family, of which it is the object. 
For this purpose, consider, before you enter their 
dwelling, their situation, their character, their circum- 
stances, their temptations, their wants : and look up 
to the Giver of all grace for wisdom and strength to 
perform your duty aright. As to the precise manner 
in which each interview shall be conducted, I appre- 
hend that no uniform rule can be laid down, which 
will suit all cases equally well. I would only say, let 
a word be dropped in season to young and old ; parents 
and children; masters and servants ; those who are 
in the communion of the church, and those who are 
not. In short, let no time be voluntarily lost in vain 
conversation. Let there be as much of heavenly 
wisdom, of solid instruction, and of solemn impressive 
exhortation, as you can possibly crowd into the time 



142 LETTERS ON CLERICAL MANNERS. 

allowed you ; and, in all cases in which circumstances 
allow of it, close with prayer. For the rest, your 
own piety and good sense must direct. 

5. In attending to this duty, guard against a formal, 
task-like mode of performing it. Few things are more 
repulsive than to see a man going from house to house, 
running over a round of common-place expressions, 
however pious; not from feeling, but from habit; 
putting on a constrained, sanctimonious countenance 
and in a measured voice and manner, reciting, not 
what the company or the case before him demands ; 
but what, from the frequency of its repetition, falls 
most readily from his lips. Never will the discharge 
of the duty in question, by any man, be either profit- 
able to others or pleasant to himself, unless, with a 
feeling sense of its importance, and an anxious con- 
cern for the welfare of souls, he enters into the spirit 
of it, and applies his mind to each case as it arises, 
with a tender interest. The physician of the body, 
if he be called to fifty patients in a day, examines the 
symptoms of each, and inquires into his minutest 
sensations, with the most scrupulous exactness. If he 
fail to do this, his practice will be without success, and 
his character without confidence. Let the physician 
of the soul be at least as vigilant, and as anxious to 
adapt his ministrations to each particular case. Let 
him sit down with affectionate simplicity in the family 
or circle which he wishes to benefit ; and, without 
erecting any of the barriers of official formality be- 
tween himself and them, endeavour to learn the real 
character and wants of each, and to have " a word in 
season" for each. An appropriate word. A word 
uttered with a countenance, tone and general manner 



VISITING. 143 

expressive of that unaffected pious feeling, and deep 
interest, which ought ever to mark the minister of our 
meek and benevolent religion. 

6. Be careful to extend the visits in question to the 
poor as well as the rich. Nay, if you make any dif- 
ference, let it be in favour of the former, rather than 
of the latter. Your Master directed special attention 
to the poor. The gospel is peculiarly adapted to them. 
And they are more apt to receive evangelical atten- 
tions with gratitude than the rich. Of course, the 
probability is, that you will find more fruit of your 
labour among the poor. And, you may rely upon it, 
the rich themselves will never esteem or love you the 
less, for observing that you pay particular attention 
to the indigent and afflicted. 

7. Study to make your visits as instructive and in- 
teresting as possible. Many excellent ministers man- 
age their visits, and especially those in which religion 
makes a prominent figure, so unskilfully, that those 
who have not a pious taste, and more particularly the 
younger members of families, not unfrequently dislike 
to see them. This is a difficulty which it is certainly 
worth while to take some pains to overcome ; and I 
know of no way of overcoming it, but by taking care 
that your deportment be conciliatory, and attractive 
to all classes of persons ; and that your conversation 
so abound in instruction and entertainment, as to 
make your visits more welcome than those of almost 
any other person. I have known some ministers who 
had this happy talent in a remarkable degree. And 
it is far more within the reach of a man of ordinary 
powers of mind than would, at first view, be imagined. 
Never go to a house, without having, if possible, 



144 LETTERS ON CLERICAL MANNERS. 

something interesting to communicate ; an appropriate 
little book, for more than one member of the family ; 
an instructive pointed anecdote to repeat, from one 
of the periodicals of the preceding week ; some popu- 
lar, precious maxims to impress on the minds of the 
children and youth of the household ; or a notice of 
some recent publication, of a valuable and pleasing 
character. The truth is, were ministers as intent on 
winning the hearts of all the domestic circles which 
they enter, as the active man of the world is to pro- 
mote his object wherever he goes, they would enter no 
dwelling without being received with that smile of 
pleasure which indicates the most respectful and cordial 
welcome. 

8. In all your visits be particularly attentive to 
children and young people. This is implied in the 
preceding particular ; but it is so important as to de- 
mand separate and most pointed consideration. I 
have often wondered that a duty so obvious, and re- 
commended by so many considerations, should be so 
much overlooked by discerning ministers. 

Can any thinking man fail to remember, that chil- 
dren are the hope of the church? — that enlightened 
attention and labour bestowed on them, is more likely, 
humanly speaking, to be productive of the best fruits, 
than those which are bestowed upon persons of more 
advanced age? — that impressions made in the morn- 
ing of life, are generally among the most permanent 
and ultimately beneficial? — that instructions then 
given, and sentiments then imbibed, though they may 
long lie dormant in the mind, often rise into life and 
fruitfulness, when he who gave them has gone to his 
eternal rest ? 



VISITING. 145 

Can it be forgotten, also, that all experience testi- 
fies the importance to a minister himself, of paying 
particular attention to the youth of his charge ? It 
forms a bond of union between him and them which 
time, instead of severing, will rather strengthen. We 
can scarcely conceive of a richer gratification in this 
life, than that likely to be enjoyed by a faithful 
minister, growing old in his work, when he sees rising 
around him a train of youthful members, whose parents 
he loved and edified ; whom he baptized and blessed ; 
whom, in their tender years, he watched over, cate- 
chized, instructed, entertained and encouraged ; and 
who, in his declining age, gather round him, and 
honour him as their father in Christ. 0, if ministers 
could fully anticipate the sweetness of this reward, & 
regard to their own happiness would unite with the 
purest benevolence, in impelling them to unwearied 
care in watching over the children of their charge, 
and in embracing every opportunity to enlighten their 
minds, and to win their hearts in favour of all that is 
good. 

Nor is this all. Assiduous attentions to children 
are among the most direct and sure avenues to the 
hearts of parents. It often happens, indeed, that 
parents are more deeply gratified by kind efforts to 
promote the w r elfare of their children, and are more 
lastingly thankful for them, than for the same kind- 
ness bestowed on themselves. Nay, many parents 
who have no piety themselves, and who would not 
perhaps be willing to be very closely questioned on 
the subject in reference to their own hearts, will take 
it well, and even gratefully, to have their children 
carefully instructed 3 and pointedly questioned on the 
13 



146 LETTERS ON CLERICAL MANNERS. 

same subject, and that even in their own presence. 
And, let me add, that very striking instances have 
been known in which inquiries and exhortations 
addressed to children, in the presence of their parents, 
have been to all appearance blessed in the happiest 
manner to the benefit of those parents themselves. 
Indeed, I have sometimes doubted whether in many 
cases, ungodly parents might not be most easily and 
successfully approached through the medium of an 
address to their children, conducted in their presence. 
On the other hand, it frequently happens that children 
will lend a favourable ear to their minister, when their 
parents, thatlgh both pious and intelligent, have ad- 
dressed them in vain. 

On all these accounts, then, as well as others which 
might be mentioned, you ought, in all your pastoral 
visitation, to direct the most pointed regard to the 
children and young people of every family. En- 
deavour to gain their attention, to win their hearts, 
and to take every opportunity of putting in their way 
those notices, hints, books, and information of every 
valuable kind, which may tend to promote their best 
interest. Give them striking texts of scripture to 
commit to memory. Reward them, when they do 
well, with interesting tracts, of which every minister 
should always carry with him a small store. Take 
notice of them when you meet them in the street. 
Call them by their names with parental kindness. 
And to enable you to do this, keep a list, as far as you 
can, of the children and servants of every family; 
make a business of keeping up your acquaintance 
with them, and of recognizing and addressing them on 
all suitable occasions. There is no doubt that doing 



VISITING. 147 

this, and especially doing it thoroughly, will require 
no little additional labour. But I hardly know of 
any species of ministerial labour more pleasant in 
itself, more promising, or more generally rewarded by 
the richest fruits. 

9. What I have incidentally recommended with 
respect to children, I would recommend in general, as 
a concomitant of all your pastoral visitation ; viz. that 
you carefully keep a record of persons and events, to 
aid your memory. The names, number, character, 
situation, and wants of many families, would utterly 
pass from your mind, if you did not secure to your- 
self the advantage of such a systematic series of 
memoranda as I have proposed. In this record, 
you ought to insert in a very brief form not only in- 
formation as to the points which I have hinted at, but 
also to every other point important for a pastor to 
know concerning his people. The fact is, that the 
habit of keeping such a record will constrain a pastor 
to make inquiries in the course of his parochial visits, 
which might not otherwise occur to his recollection, 
but which ought never to be forgotten by one who is 
entrusted with the care of souls ; such as, what mem- 
bers of each family are in full communion with the 
church; whether any who are not communicants 
cherish a hope of an interest in the Saviour ; whether 
any, not of this character, are under serious impres- 
sions ; whether any of them are unbaptized ; whether 
they are all furnished with Bibles ; whether they are 
all able to read; whether they are all punctual in 
going to the house of God; whether they make 
conscience of secret prayer; whether they are well 
supplied with orthodox and pious books, adapted to 



148 LETTERS ON CLERICAL MANNERS. 

promote their instruction and edification ; &c. These, 
and various other matters, important to be remembered, 
ought to find a place in the record recommended ; and 
the record, in order fully to answer its proper pur- 
pose, ought to be frequently reviewed, corrected, and 
modified, as new facts arise ; and its contents ought 
to lead to daily and importunate prayer for divine 
direction in attending to them aright. 

10. In some cases, several families may assemble 
together, at a house where you have appointed to be 
present. This may bring a larger number within the 
influence of the same visit, prayer and address ; and 
it may tend also to nourish affectionate Christian 
feelings between the members of the same church. 
This is a plan of visiting especially convenient for 
young ministers, as it will enable them to accomplish 
more of this part of their work in a given time, and 
enable them to be more in their studies. There are, 
however, some disadvantages incurred by this mode 
of conducting parochial visits. A pastor cannot be 
so entirely unreserved where several families are to- 
gether, as he may be in the bosom of a single family ; 
nor will the persons present feel so perfectly free in 
their communications to him. The greatest advantage 
will be likely to result from the adoption of this plan, 
when the families brought together are not only ac- 
quainted, but intimate with each other. 

11. In paying pastoral visits, it is very desirable, 
in many cases, to be accompanied by an Elder, and 
sometimes there may be an advantage in having with 
you more than one. This practice tends to make the 
Elders of the church better known to the private 
members ; and also, at the same time, to render the 



VISITING. 149 

Elders themselves better informed concerning the 
state of the church over which they are called to pre- 
side, and to give them a deeper interest in its affairs. 
There can be no doubt, too, that the hands of a 
minister are, in many cases, strengthened by the pre- 
sence of one or more of those who are appointed to 
"bear rule" with him in the church. And while it 
strengthens his hands, it is certainly adapted to make 
a deeper impression on the minds of those who are 
thus officially visited. 

But I am persuaded, that in a large number of 
cases, it is better for a pastor to visit alone. Some 
families, and some individuals in other families, can 
be better approached without the presence of an Elder. 
To many conversations, which have for their object 
the removal of offences, it is essential to their prospect 
of success, that they be private and confidential. To 
call official witnesses to witness the rebuke and expos- 
tulation which it may become necessary to administer, 
would often be to rouse the feelings of wounded pride, 
and to harden the heart. Many persons have bowed 
with penitence and thanks to an admonition given in 
private, who would probably have received with rage, 
if not with violence, the very same admonition offered 
in public, or before even a single witness. Of the 
proper course of proceeding, therefore, in reference 
to this point, the conscientious and prudent minister 
must judge in each particular case. 

12. It will be a very important part of your duty, 
when you become a minister, to visit the sick. 
Whether you are called to ^act as a pastor or a mis- 
sionary, in either case this most important and deli- 
cate duty will frequently devolve upon you. That the 
13 * 



150 LETTERS ON CLERICAL MANNERS. 

faculty of discharging it with faithfulness, and, at the 
same time, with prudence and tenderness, is of great 
value, is too evident to be doubted. Dr. Doddridge 
somewhere quotes Augustine, as expressing deep 
wonder and regret, that ministers should take sa much 
pains to prepare their sermons, and bestow so little 
apparent thought on what they say to sick people, and 
on the best methods of conducting their visits. He 
who does not feel that the task of administering in- 
struction and consolation to the sick and the dying, is 
one calculated to put in requisition all the wisdom, 
piety, benevolence, and knowledge of human nature 
which can be devoted to it, knows but little either of 
nature or of grace. It is, indeed, an office of awful 
responsibility to undertake to be, if I may so express 
it, the pilot of the soul, in passing "the valley of the 
shadow of death ;" to awaken and alarm the unpre- 
pared ; to counsel the perplexed and doubting ; to calm 
the agitation df the timid believer ; and to pour the 
oil of consolation into the wounded spirit. 

Be always ready to visit the sick. Do not wait to 
be sent for. And visit them as frequently as your 
circumstances will admit. If they be numerous at 
any one time, keep a list of them, that none may be 
overlooked. Before each visit, lift a word of prayer 
to the throne of grace, that you may be directed and 
aided in the solemn interview. Sometimes the rela- 
tives of the sick are unwilling that they should be 
seen and conversed with by a clergyman. It is, ob- 
viously, no part of his duty to force his way into a 
patient's chamber. Yet he ought in general to bear 
testimony against a repugnance at once so heathenish 
and foolish. 



VISITING. 151 

If you do not previously know the character of the 
sick person whom you visit, make some inquiries on 
the subject, and as to his history, and opinions, and 
the state of his mind. But, besides this, commence 
your conversation with him, (after a few kind inter- 
rogatories respecting his bodily feelings, &c.) with 
queries and suggestions which may tend to draw from 
himself the degree of his knowledge, and his views, 
hopes, fee. 

Let your manner of address by the bed-side of the 
sick be studiously mild and tender. Let nothing be 
said calculated to jar or agitate, excepting what fidelity 
to the soul renders necessary. Be plain, simple, and 
studiously faithful in your exhibitions of truth. That 
is not a time for any nice distinctions, or for extended 
reasoning. Neither is it a time for unfaithful soothing, 
or for saying, " peace, peace, when there is no peace." 
Where there is evidently no well-founded hope, guard 
against driving to despair ; but guard, no less sacredly, 
against bolstering up a hope which will be likely to 
"make ashamed. " Let your conversations and visits 
be short. The effort of even a few minutes in speak- 
ing, or in listening to a speaker, is often very oppres- 
sive to the sick. Do not, ordinarily, allow yourself 
to be seated by the bed-side of one who is really ill, 
longer than a quarter of an hour at any one time, 
unless the case be very peculiar, or you have very con- 
clusive evidence that your presence is not burdensome. 

Let your prayers in the apartment of the sick, be 
tender, sympathetic, appropriate from beginning to 
end ; short, and as much calculated as possible to fix, 
calm, and enlighten the mind of the sufferer, and to 
direct his meditations. It is very injudicious to make 



152 LETTERS ON CLERICAL MANNERS. 

prayers in a sick chamber, that are pointless, tedious, 
general, inapplicable in the greater part of their 
structure, or loud and harsh in their manner. Many 
topics proper for social prayer, on other occasions, 
ought to be left out here ; and every tone should be 
adapted to the stillness and sympathy of a sick chamber. 

In many cases it is desirable to converse with the 
sick alone. In this situation, they will sometimes be 
more free and confidential with you ; and you will often 
feel at liberty to converse more faithfully and unre- 
servedly with them. But every thing of this kind 
ought to be avoided in those cases in which you might 
be exposed to the charge of tampering with the mind 
of the patient, in reference to the disposition of his 
property, or with regard to any other worldly or deli- 
cate concern. 

One of the most judicious and excellent clergymen 
that I ever knew, once informed me that he was accus- 
tomed to make a point of visiting the females of his 
congregation, as soon as propriety admitted, after the 
births of their children ; and that he generally found 
them, on such occasions, in a state of greater tender- 
ness of moral feeling, more ready to listen to serious 
remarks, and more deeply sensible of parental responsi- 
bility than usual. 

Not only continue to visit the sick, as far as you 
may be able, during the whole course of their con- 
finement ; but if they recover, continue to visit them 
while convalescent, and afterwards. This may be the 
happy means of fastening on their minds serious im- 
pressions which might otherwise have vanished with 
their disease. If they die, visit their surviving rela- 
tives, with respectful attention, more than once after- 



VISITING. 153 

ward. The occasion may prove a favourable one for 
promoting their spiritual interest. 

13. Be very attentive in visiting families, which, 
by the loss of friends or property, or by any other 
dispensation of Providence, are in depressed circum- 
stances. Such families are very apt to be neglected 
by their former acquaintances ; and they are no less 
apt to be very sensitive to such neglect, and deeply 
wounded by it. Instead of diminishing the frequency 
of your visits to families in this situation, rather in- 
crease it. And be especially careful to improve the 
opportunity which visits in such cases afford to recom- 
mend religion. The minds of men are seldom more 
open to religious impressions, than when humbled and 
softened by calamity. 

II. But besides visits which are strictly official in 
their character, and in which ministers ought to 
abound ; they will often find it advantageous, and in- 
deed necessary, to pay some which are merely social 
and friendly. Let these by no means be neglected. 
Their uses are more numerous and valuable than can 
be recited in a short compass. Yet in reference to 
them also, there are some cautions and counsels which 
are worthy of your notice. 

1. And, in the first place, let even your shortest 
social visits be made with prayer. One of the most 
eminent private Christians I ever knew, I had good 
reason to believe, never went out to make the slightest 
call on a friend, without spending, at least a minute 
or two, in prayer for a blessing on the visit. And 
why is not this always proper ? He who controls and 
directs all things may, for aught we know, make the 
most common visit, from which we expected no special 



154 LETTERS ON CLERICAL MANNERS. 

result, productive of rich and permanent blessings, 
either to ourselves or to others. And is it not worth 
while to ask for such a blessing ? To do this, in all 
cases, will, I know, by some be accounted drudgery ; 
but it will not be so regarded by the spiritual man. 

2. Do not make your social visits so numerous as 
to interfere with those which are more important. 
Pastoral visits are, in general, far more useful, and 
ought to occupy a large portion of the time which a 
minister can spare from his other official avocations. 
It would be unhappy, therefore, to allow mere social 
calls to be so multiplied as materially to interfere with 
those of a more serious and valuable kind> and espe- 
cially to shut them out altogether. Let the latter, 
then, be the main object of your attention ; but, at 
the same time, embrace every opportunity which the 
occurrences of each day may afford, to " drop in" at 
the house of one and another of your parishioners, 
if it be only for five minutes, for the purpose of 
mutual salutations and friendly inquiries. Visits of 
this transient and unceremonious kind may often be 
paid, when there is no time for those of a more 
formal and extended character ; and they are adapted 
in various ways to attach your people to your person, 
and to extend your influence among them. They will 
be apt to consider your pastoral visits as an official 
matter; but your social calls, as a more immediate 
expression of friendly feeling, and, therefore, in this 
respect, peculiarly gratifying. If you could possibly 
find time enough to pay one pastoral, and one social 
visit every year, to each family in your congregation, 
you would execute a plan approaching as nearly what 
appears to me desirable in this respect, as one minister 



VISITING. 155 

in a hundred is likely to accomplish. Where a con- 
gregation is large and scattered, even this is beyond 
the power of many ministers. 

3. Do not make your social calls too frequent in 
particular families. Nothing is more common than 
for ministers to select a few families in their respective 
charges, the society of which they find peculiarly 
agreeable, and in which, on this account, they visit 
very frequently. They are seen, perhaps, going to 
those houses ten or a dozen times, where they go to 
others once. This is not, in common, judicious. For, 
although ministers, like other men, will have, and 
ought to be allowed to have, their particular friends ; 
yet, to a certain extent, they ought to deny themselves 
the gratification of this feeling, for the sake of pro- 
moting their usefulness among all classes of those 
committed to their care. And this remark will apply 
the more strongly, if the particular friends in question 
happen to be among the most wealthy and polished 
of their congregation. It has an ill aspect, which no 
preference or explanation can fully remove, when 
ministers are found every week, or oftener, in the 
houses of such individuals, while, perhaps, for a year 
together, they are not found in the dwellings of many 
others equally worthy, and, perhaps, far more devoted 
to the cause of Christ. But there is another con- 
sideration worthy of notice here. By visiting very 
frequently in particular families, rely on it, you will 
not raise yourself in the estimation even of those 
families themselves, but rather the reverse. There is 
such a thing as rendering your visits cheap by too 
frequent repetition. However they may love your 
company, they will venerate you the more, as a 



156 LETTERS ON CLERICAL MANNERS. 

gospel minister, for seeing you withdrawing your 
attention, in part, from themselves, to bestow it on 
others, especially on the poor, the afflicted, and the 
friendless. Besides, when a clergyman is seen lounging 
about almost daily, in particular families, it cannot 
fail of being considered as ominous of neglect in his 
study, as well as in other departments of official duty. 
Indeed, I hold it disreputable for a clergyman, at any 
time, and in any families, to be in the habit of making 
long and lounging visits. They exhibit him as an 
idle man ; — a miserable character for one who has 
been set to " watch for souls as he who must give an 
account.' ' 

4. While you indulge, in a moderate and well-regu- 
lated manner, the feelings and habits of private friend- 
ship among the people of your charge, let it be mani- 
fest that, even in your social visits, you are quite as 
able to find th$ hovel of the poorest and meanest, as 
the mansion of the most wealthy. And if you make 
a social call at the latter more frequently than at the 
former, let it be seen that your object is, not to solicit 
favours for yourself, but to obtain aid for the indigent, 
the sick, and the forsaken. It has an ill aspect, indeed, 
when a minister of the gospel is found begging for 
his own emolument, or even indirectly endeavouring 
to attract presents to himself; but it is an honour 
rather than a discredit to him, when he often appears 
as a beggar for others ; as the advocate of the poor, 
the almoner of the widow and the orphan. 

5. The length of your visits is a point well worthy 
of notice. It may be readily granted, indeed, that in 
reference to this point no rules either absolute or 
universal can be laid down. Long and short are 



VISITING. 157 

relative terms ; and are often understood very differ- 
ently in the country, and in large towns. But this 
is one of the cases in which it is better to err on the 
side of excessive brevity than excessive length. It 
appears to me, then, that, on ordinary occasions, in- 
stead of spending four or five hours in one visit, it is 
preferable to divide that time into four, five, or even 
more visits, especially if they be merely of the social 
kind; — and in populous places, several visits of the 
social kind may be easily despatched within an hour. 
Here, as in preaching, it is better to rise and take 
your leave, while all are interested, and wishing you 
to stay longer, than to hang on until conversation 
flags ; until some members of the circle become im- 
patient at their detention ; and, perhaps, all begin to 
w r ish you gone. 

Nor ought you to suppose that this is a matter 
which will claim your attention only by and by, when 
you become a minister. It is worthy of your attention 
now. While you are a student, you should aim to 
form such habits, in reference to this, as well as other 
subjects, as will be suitable to go with you through life. 
Let me say then that now, and at all times, if you wish 
your visits to be welcome, you should make them short. 
He who sits several hours in a single visit, ought nofc 
only to be very much at leisure himself; but he ought 
also to be very sure that those whose time he is occu- 
pying, have nothing to do. Young and inexperienced 
persons are apt to feel as if they were the only visitors 
in the circles to which they resort. They forget to 
calculate what the consequence must be to the order 
and employments going on in those circles respectively, 
when perhaps the same encroachments on their time 
14 



* 



158 LETTERS ON CLERICAL MANNERS. 

are made by other visitors five or six times every 
week. More than this, endeavour early to learn 
the art of discovering, by the appearance of things, 
at a glance, whether the members of the family in 
which you visit, are at leisure to attend upon you, or 
very busy, and desirous of being occupied. If you 
have reason to suppose that the latter is the case ; if 
you know that they have been called from some urgent 
employment to receive you ; or, if you perceive, that, 
by coming in, you have interfered with a projected 
walk or ride, it is always better immediately to with- 
draw. 

Let this principle more especially guide you in your 
visits abroad, as well as at home, to clergymen, and 
other professional men, who, from their occupying 
public stations, are less masters of their own time 
than most others ; and more incommoded, of course, 
by frequent and tedious intrusions on their time. 
There is indeed" an old French proverb, which says, 
"that it is never any interruption for one literary 
man to visit another." I protest against the unquali- 
fied application of this proverb, as a dreadful nuisance. 
Lord Bacon was accustomed, with emphasis, to say, 
"Temporis fures amici" Cotton Mather, and after 
him Dr. Watts, caused to be inscribed in large letters 
over his study door, these words, " Be Short." When 
an acquaintance, who was rather prone to be tedious, 
called once on the the venerable Dr. Doddridge, and 
said, after seating himself, "I hope, sir, I do not 
interrupt you," — that excellent and laborious divine 
replied with characteristic frankness, " To be sure 
you do." Clergymen, if those of no other station 
do so, ought to sympathize with one another on this 



VISITING. 159 

point. And I will add, if no others venture to adopt 
so candid a practice, they ought to learn and adopt the 
important art of hinting when they are particularly 
busy, and thus abridging interviews which are not 
likely to be very useful. This appears to me a matter 
in which the conscience of a good man must be deeply 
engaged. He whose time is much occupied in visiting 
the sick and the dying, in instructing the ignorant, 
counselling the anxious, and preparing for the pulpit 
those discourses with which the welfare of multitudes 
may be connected, surely cannot feel at liberty fre- 
quently to waste, or to allow others to waste for him, 
hours, or even moments, in the mere chit-chat of 
ceremonious visits. 

A strict attention to this point will be of great im- 
portance to you during your connection with the Theo- 
logical Seminary. Where a hundred young men are 
assembled for the purpose of Biblical and Theological 
study, the greater part of them under the same roof, 
if there be any intercourse between them at all, the 
utmost vigilance on all hands will be requisite to 
prevent it from degenerating into an inconvenience, 
and a burden. Those w T ho are not habitual and 
systematic students themselves, can hardly ever be 
made to appreciate the importance of allowing others 
to be so. Hence no small portion of their time is 
spent in unnecessary, and often perfectly useless calls 
at the rooms of others ; thus committing the double 
sin of squandering their own time, and encroaching 
on that of their neighbours, which, but for them, 
might be very profitably spent. 

Set yourself mildly and delicately, but firmly, in 
opposition to these encroachments. Cause it to be 



160 LETTERS ON CLERICAL MANNERS. 

distinctly understood, that you wish to enjoy certain 
definite hours for unbroken study; and if there be 
any with whom this understanding is not sufficient, I 
would deliberately advise that you lock your door, 
and utterly disregard all knocks, until the portion of 
time devoted to study shall have closed. Nor ought 
any to complain of your resorting to such means. 
You may thereby incommode or disappoint an indi- 
vidual now and then ; but the sum of evil will be 
greatly diminished. 

6. Be careful, in visiting private families, not to 
make your calls at unseasonable hours. The law of 
custom has proscribed certain hours for visiting as 
unseasonable ; and the law of domestic convenience 
entirely coincides with that of custom. In all well- 
regulated families, there are certain hours set apart 
for particular family duties and arrangements. To 
these objects are commonly devoted three or four 
hours immediately following breakfast, and the same 
number immediately following dinner. To call, during 
these hours, (I refer now to populous towns, rather 
than to retired country places,) especially on the 
female members of a family, is generally agreed, by 
a sort of conventional understanding, to be an impro- 
priety unless in special cases, or among intimate 
friends. This is so extensively known, that it might 
seem unnecessary to mention it, did not some liberally 
educated young men, as well as others, so frequently 
appear to lose sight of it. Make the case your own ; 
suppose any one to call on your family at three o'clock 
in the afternoon, and to sit until nine or ten in the 
evening, and to require all this time to be attended 
by one or more individuals of the family circle, what 



VISITING. 161 

would be the consequence ? You have only to imagine 
calls of this kind made frequently, and to what pass 
would domestic order and arrangements be brought ? 
It would be utterly wrong, indeed, on the one hand, 
to apply a principle of this kind so rigidly as to pre- 
clude the performance of an obvious duty. But, on 
the other hand, it would be, to say the least, quite as 
improper to subject a family, from time to time, to a 
very great inconvenience, for the purpose of averting 
from yourself a small one. Endeavour then, as far 
as possible, to make your calls at those seasons which 
are commonly set apart, in orderly families, to social 
purposes ; by which all understand to be meant the 
latter part of the forenoon, and the evening. You 
will be at such seasons a far more welcome visitant, 
and your visits will, of course, be much more likely to 
be pleasant to yourself, and useful to others. 

7. If your lot should be cast in a populous town, 
you will have frequent invitations to attend dining 
parties. In some large cities, invitations of this kind 
are received, if not for every day, at least several 
times in each week. Let me advise you to be very 
sparing in your attendance on such parties. The 
tendency of frequent luxurious feasting is to injure 
the health ; to dissipate the mind ; to indispose for 
theological study ; to undermine all spirituality ; to 
lower the tone of ministerial fidelity and influence ; 
and in various ways to ensnare those who indulge in 
it. I have seldom known any minister who abounded 
in this practice without incurring serious disadvantage 
in consequence of it ; and in some cases the results 
have been of the most deplorable kind. If I were to 
lay down a rule on this subject, I would say, however 
14* 



162 LETTERS ON CLERICAL MANNERS. 

numerous the invitations which you may receive, 
never, as a habit, accept of more than one in a fort- 
night, or even three weeks. By this means your 
health will be better ; your head clearer ; your feelings 
more in harmony with your profession ; and the im- 
pression left on the minds of those who invite you, 
more respectful and salutary. 

8. Be careful, also, that your conversation and de- 
portment at dining parties, be exemplary and even 
edifying. It would be on many occasions, indeed, 
quite unseasonable to make at the dinner table a for- 
mal address on any point of theology or of practical 
religion. How far, or in what cases, the subject may 
be directly introduced at all, where the company is 
mixed, must be decided by good sense, and a know- 
ledge of the world, under the guidance of a prevailing 
taste for spiritual things. I have known quite as 
much mischief arise, on some occasions, from an 
ill-judged and ill-managed introduction of this subject, 
as, on other occasions, from a palpable and improper 
neglect of it. Wisdom is profitable to direct. Humbly 
seek direction in each case, and you will be led, sub- 
stantially, in the right way. But there are some 
rules which a minister of the gospel, when seated with 
a dining party, may and ought to observe, in all cases, 
and which can never give the smallest offence, when 
the company is, as we may reasonably take for granted 
it always will be when he is present, a decent one. 
Allow me to hint at a few of them. Some of those 
which I shall mention, have been partly brought into 
view before ; but I choose to present them in a group 
in this place. 

Never indulge, at the dining table, in loud talking 



VISITING. 163 

or boisterous mirth. This is, in most cases, a mark 
of vulgarity, or of something worse. And if it occur 
toward the close of dinner, it may excite a suspicion 
in those who have not observed your strictly temperate 
drinking, that you are animated by wine. 

Do not allow yourself to talk much of the excel- 
lence of particular articles of food or kinds of cookery, 
or of the qualities of different wines. It is unworthy 
of a minister of the gospel to manifest, or to feel, a 
disposition to attend to matters of this kind. Do not 
even praise, in a pointed or conspicuous way, any 
article before you on the table. Give no occasion to 
any one to remark, as has often been sarcastically 
done, that " the parson is very fond of good eating 
and drinking." If you enjoy an article of food or 
drink, do it pretty much in silence ; or if a strong 
commendation of what you are eating, be pointedly 
addressed to you by another, assent to it moderately, 
if you can consistently with candour; but not with 
that warmth and repetition which evince particular 
engagement of mind. 

While you forbear to converse in a style which 
savours of the epicure and the wine-bibber, be careful 
to embrace every opportunity to throw out good 
sentiments and pious hints. If you see no favourable 
opening to speak directly on the most precious of all 
subjects, there are many others, which you may in- 
troduce to all companies, without offence, and with 
much utility. Such, for example, as literature, edu 
cation, new books, humane and benevolent institutions, 
plans of usefulness, striking anecdotes, adapted tc 
impress good and seasonable sentiments, in short, anj 
thing which may tend to benefit those around you 



164 LETTERS ON CLERICAL MANNERS. 

and to show that your own mind is running on some- 
thing better than mere animal indulgence. 

Do not harangue at dinner tables. It is unpleasant 
to hear a minister of the gospel, especially a young 
one, address those around a convivial board, in a 
preaching, authoritative manner. It is unsuitable to 
a festive occasion, and revolting to delicate minds. 
Converse in a low, modest, respectful tone, with those 
who are seated near you, and seldom elevate your 
voice so as to be heard by the whole company, unless 
you are questioned, or otherwise addressed, by some 
one at a remote end of the table ; and, even then, let 
your manner be studiously mild, unostentatious, and 
remote from dogmatism. 

Avoid with special care all controversy, especially 
religious controversy, on such occasions. It is pe- 
culiarly inappropriate at convivial meetings. You 
must be very hard pushed indeed, not to be able, 
with a very small measure of address and delicacy, 
to put aside every thing of this kind, without giving 
offence. 

Instead of eating more than usual at a table where 
there is a great variety of delicacies, rather eat less. 
Eating, even a little, of various attractive dishes, is 
more burdensome to most stomachs than an equal 
quantity of a single plain dish. A person of studious 
habits can rarely go far in indulgences of this kind 
with impunity, and ought, of course,- where there is 
much temptation, to set a double guard on his appetite. 
Besides, it has a much better appearance for one who 
is known, in common, to live plainly (as most clergy- 
men do, and as all ought to do) to manifest no par- 



VISITING. 165 

ticular disposition for extra indulgence when many 
delicacies are before him. 

Be careful always, at dining parties, to set an ex- 
ample of abstinence from all intoxicating drinks. I 
sincerely hope you will be disposed, after what has 
been said in a former letter, to enlist, without hesita- 
tion, among the pledged advocates of " total absti- 
nence from all that can intoxicate.'' But, even if 
you do not deem it your duty to go thus far ; even if 
you allow yourself to "take a little wine" (which, if 
you do, in these days of temperance movement, I 
shall regret), set a double guard on this point at the 
convivial table. Never allow yourself, on any occa- 
sion, to take more than a single glass, that you may 
bear pointed testimony against every approach to ex- 
cess. When I have heard ministers of the gospel at 
dining parties, join with emphasis in the praises of 
" exquisite wine," and have seen them swallow a num- 
ber of successive glasses with apparently peculiar 
relish, I have been filled with regret at a scene adapted 
to depreciate the ministerial character, even in the 
estimation of worldly men. 

Never sit long at the dinner table, after the cloth 
is removed ; not only because a clergyman is to be 
supposed not to have time to waste in this manner ; but 
also for the purpose of bearing a practical testimony 
against the habit of " tarrying long at the wine" after 
dinner. 

9. In all your visits, as far as possible, avoid giving 
trouble. Against this rule perhaps none are more 
apt to offend than inexperienced young men, who 
have no families of their own, and whose attention 
has never been practically drawn to the different ways 



166 LETTERS ON CLERICAL MANNERS. 

and degrees in which a single troublesome visitor may 
break in on the order, and impair the comfort, of a 
family. 

While you consult your own comfort, then, to a 
reasonable extent, wherever you go, remember that 
the comfort of others is to be quite as carefully con- 
sulted. This is to be done by making as few demands 
on their time and attention as may be ; by encroach- 
ing as little as you can on the ordinary routine of 
their movements ; by having as few wants and pecu- 
liarities as possible ; by never calling upon them, 
unless in case of necessity, to prepare a meal for you 
at an unseasonable time, and after their own is com- 
pleted ; by eating and drinking whatever is set before 
you, without exciting the suspicion that you are not 
suited; and by endeavouring, in every variety of 
method, incapable of being specified, to accommodate 
yourself to the habits and comforts of those whom 
you visit. 

Every one knows that, when he goes to a tavern, 
the more good things he calls for, and the more fully 
he puts in requisition all the luxuries, resources and 
servants of the house, the more pleasure he gives. 
But you will never, I trust, feel yourself at liberty 
to act upon this principle, even in a tavern, much 
less when you avail yourself of the hospitality of 
your friends. 

When you are an inmate, then, in a friend's family 
for a single day or longer, be careful, as far as pos- 
sible, to conform, in every minute particular, to the 
stated order of the family. Allow no part of it to 
be set aside for your sake. Ascertain the usual hours 
for taking their several meals, and never detain them 



VISITING. 167 

a single moment, if you can possibly avoid it. Make 
a point of being within at an early hour in the eve- 
ning, so as not to interfere with the usual time for 
dometic worship and retiring to rest. Employ the 
servants as little as possible in waiting upon you, and 
in going on errands for your accommodation. In 
short, study to accommodate all your movements to 
the ordinary habits and convenience of the family to 
which you are indebted for its hospitality. Christian 
benevolence demands that you pursue this course. It 
is only doing to others as you would that they should 
do unto you. A regard to your own interest also de- 
mands it of you. For it cannot be doubted that 
those who find you a very troublesome guest, will be 
glad of your departure, and not very anxious that 
you should repeat your visit. 

10. Be careful in receiving, as well as in paying 
visits. When you have a house of your own, be hos- 
pitable. Your duty as a Christian, and as a minister, 
will demand it. Receive and treat your friends with 
unaffected benevolence and kindness. Entertain them 
comfortably, but always plainly. "Be not forgetful 
to entertain strangers, for thereby some have enter- 
tained angels unawares." But remember that what 
is called hospitality may be carried too far. When a 
minister of the gospel, under the notion of complying 
with this duty, "keeps open house," and allows his 
dwelling to be made a tavern, he does injustice to his 
family, and criminally consumes his own time. For 
to every guest some time must be devoted, and to 
some much time. I have known some clergymen in 
populous towns, a large portion of whose time was 
employed in this manner, to the utter destruction of 



168 LETTERS ON CLERICAL MANNERS. 

their studies ; and whose households were thereby 
kept in a course of constant toil and confusion. As 
to the question how far you ought to go, in this re- 
spect, I can lay down no general rule. Christian 
wisdom must direct you. 

11. When you visit large towns, do not calculate on 
going to lodge at the house of the minister with whom 
you may happen to be acquainted. Peculiar intimacy 
may indeed render this strictly proper ; but never do 
it, without being decisively, and even pressingly invited. 
Your case, it is true, is but one ; yet if two or three 
such cases occur every week, it is easy to see what 
the consequence must be to those ministers who live 
in populous places. A little reflection will show how 
you ought to act. 

12. My last counsel on this subject is, that you 
never enter any house to pay the shortest visit with- 
out leaving some testimony in favour of religion. 
Even where there is no time or good opening for 
direct address, or even inquiry concerning the spiritual 
interests of those whom you address, you may still 
speak a word for *your Master, and leave a hint, if it 
be but a hint, to his honour behind you. A single 
sentence expressive of trust in God, or some other 
pious sentiment; a reference to his all-governing 
Providence, and the dependence of all creatures on 
his power ; a suggestion respecting the uncertainty 
of all worldly possessions, the stability and infinite 
value of heavenly treasures, and the blessedness of 
those who have a well-founded hope in Christ ; an 
allusion to the superior importance of spiritual health, 
where disease of body is complained of; a mild and 
friendly check of anxiety, where an inordinate share 



VISITING. 169 

of it is expressed, by directing the thoughts of the 
anxious to the adorable government of God ; a sen- 
tence or two of this kind, uttered, not with formality, 
but with mild and affectionate simplicity, may be " a 
word in season," a means of incalculable benefit to 
those to whom it is addressed. Many a time has a 
short sentence, spoken in the fear of God, and from 
a tender love to souls, though perhaps soon forgotten 
by the speaker, proved an instrument of eternal 
benefit to some individual or family, where such a 
result was least expected. 



LETTER VII. 



And let us consider one another, to provoke unto love, and to 
good works. — Heb. x. 24. 



HABITS IN THE SEMINARY GENERALLY. 

My dear young FRIEND: — You are no longer a 
school-boy, nor even a college student. Having be- 
come a man, you will be expected to "put away 
childish things. " Having taken your place in a 
theological seminary, as a candidate foi the holy 
ministry, you thereby give a solemn pledge that every 
thing weak, irregular and disorderly, every thing cal- 
culated to retard your own progress, or to offend 
others, shall be carefully avoided. Many indeed carry 
this idea so far as to imagine that, in a theological 
institution, there can be no need for regulation or dis- 
cipline at all. They imagine that all candidates for 
the sacred office will, of course, have so much gravity, 
prudence, sense of decorum, and fixed religious princi- 
ple, as to render all specific measures for maintaining 
order altogether unnecessary. And hence it is, that 
such persons consider a system of rules, intended to 
control the personal deportment of such students, as 
altogether superfluous, if not an unworthy reflection 
on their character. 
(170) 



HABITS IN THE SEMINARY. 171 

Such persons, however, take a hasty and narrow 
view of the subject. Their impressions are not de- 
rived from experience. They forget that the greater 
part of an associated band of theological students 
have just left college ; and that there they have been 
accustomed to a certain set of habits appropriate to 
institutions in which the regular and the disorderly 
are mingled together, and in which puerility, and as 
much disregard of rule as can be ventured upon, are 
apt to be indulged by many. There students who 
profess to be pious, are, as a matter of course, sub- 
jected to the same regulations which bind the most 
licentious and unruly. Accordingly, they become 
habituated to that constant pressure of college autho- 
rity, which, being found necessary for others, is ex- 
tended to them. 

With these habits they enter a theological seminary ; 
in which the same rigour of inspection, and the same 
strictness of regulation, in detail, are considered as 
unnecessary, and even as improper. In such circum- 
stances, no wonder that their first impressions are 
those of unlimited liberty. No wonder, that, in a few 
instances, they are found to need a monitor to remind 
them, that, although their personal habits, and their 
application to study, ought now to be left more to 
their own sense of duty than formerly, rule and order 
are still indispensable. And some are evidently more 
slow than others in accommodating their habits to the 
new system under which they are placed. 

But, truly, if among young men from twenty to 
twenty-five years of age, all professors of religion, all 
considered, in a judgment of charity, as pious, all 
candidates for the holy ministry, and all supposed to 



172 LETTERS ON CLERICAL MANNERS. 

be under the influence of those pure principles and 
elevated views which correspond with that sacred 
office, there be any individuals who stand in need of 
that minute inspection and regulation which are ne- 
cessary in colleges ; a theological seminary is no place 
for them, nor the gospel ministry an office which they 
ought ever to seek. The longer I have the oppor- 
tunity of observing and reflecting on this matter, the 
more fully I am persuaded, that the petty details of 
academic or collegiate control cannot be considered as 
applicable to theological seminaries; and that the 
theological student, who, while in the enjoyment of 
health, needs to be frequently reminded of any promi- 
nent delinquency, in reference to the mild rules under 
which he has voluntarily placed himself, and which he 
has solemnly promised to obey, ought to be dismissed 
from the institution. He shows either a want of prin- 
ciple, or a want of consideration and circumspection, 
which affords a melancholy prognostic of usefulness 
as a minister. If there be a society on earth, the 
character of which may be supposed to supersede the 
necessity of a very extended code of personal regula- 
tion, surely it is a band of the sons of the church, 
assembled to put themselves under training for the 
ministry of reconciliation. 

But still, a degree of regulation is indispensable. 
The fact is, that if a hundred clergymen of the 
maturest age, and of the most eminent piety and 
wdsdom, could be supposed to be brought together, 
and placed in the situation in which you and your 
companions are placed, they would not only need a 
system of rules, but also a system of measures for 
enforcing them. The best men differ in their natural 



HABITS IN THE SEMINARY. 173 

temper, in their tastes, habits, and general casts of 
character. What one feels to be no inconvenience to 
him is intolerable to another. What an individual 
might do without sin or mischief, if done by half a 
dozen, or a dozen, might be extensively mischievous. 
A strict attention to some rules, then, even in the 
society of the most pious and exemplary, is altogether 
necessary. I should not, therefore, consider my system 
of advices by any means complete, as to its parts, if 1 
did not offer you a few counsels in reference to youi 
general deportment in the seminary. And in this, aa 
in other cases, it is pleasing to reflect, that every good 
habit which you form here, will be likely to exert a 
favourable influence on your character as long as you 
live. 

1. Ponder often and deeply in your mind the ad- 
vantages which may be derived from such an institu- 
tion. Many members of this, and of other theological 
seminaries, I have no doubt, entirely fail of receiving 
much of the benefit which they might receive, and 
certainly ought to receive, from their not taking just 
and adequate views of the advantages within their 
reach ; and, of course, not habitually aiming to im- 
prove them to the utmost. No one will be likely to 
attain that which he does not contemplate or seek. 
It is certain that the General Assembly of the Pres- 
byterian Church, in founding the seminary of which 
you are a member, formed large expectations of the 
benefits likely to result from it to their rising ministry, 
and, through them, to the Church over which they 
preside. In bringing together large numbers of theo- 
logical students, under the same roof, and the same 
teachers, and placing them in circumstances calculated 
15* 



174 LETTERS ON CLERICAL MANNERS. 

to awaken every intellectual power, to kindle into a 
flame every holy affection, and to bind every one to 
his fellows by indissoluble ties, they fully expected to 
see a race of ministers rising up superior, as a body, 
to those who had not enjoyed the same advantages — 
men of more profound, extensive and accurate know- 
ledge, of more ardent piety, of more united views 
and plans, and prepared to act together in promoting 
the Redeemer's kingdom, with more harmony, zeal 
and efficiency, than those who had not been placed in 
a similar relation to each other. And, truly, when 
we contemplate what the society of such an institution 
might be, and ought to be ; what pure and exalted 
friendships might be expected to reign among a hun- 
dred candidates for the sacred office, all engaged to- 
gether in the pursuit of the best species of knowledge ; 
what holy emulation in study ; what mutual and de- 
lightful aid in the investigation of truth ; what a 
bright and steady flame of piety; what unceasing 
stimulants to love and good works ; what preparation 
to go forth as a band of brethren, united in every 
effort, and carrying light and blessing wherever they 
go ; we shall readily conclude that the venerable 
Assembly did not expect more than was reasonable. 
And, certainly, so far as any have failed of attaining 
these rich advantages, and realizing all these expecta- 
tions, it has been their own fault. For I can scarcely 
conceive of a society better adapted to promote the 
richest growth in knowledge, to nurture the most ele- 
vated piety, and to cement the firmest and most 
sanctified union of hearts, than that which is assembled 
at a theological seminary. And one great reason, I 
have no doubt, why it has proved to many who have 



IIABITS IN THE SEMINARY. 175 

been connected with it, both less pleasant, and less 
beneficial than it ought to have been, is, that they 
have neither duly appreciated the advantages which 
were within their reach, nor aimed, with suitable dili- 
gence, or with a proper spirit, to avail themselves of 
these advantages. In vain are the richest treasures 
strewed around us, if we have neither the skill nor 
the disposition to make them our own. 

If, then, you wish to gain the whole benefit which 
you ought to gain, from your connection with this 
institution, take large views of the advantages which 
may justly be sought and expected in such a society, 
and with a steady aim, and indefatigable perseverance, 
pursue the attainment of them. The opportunity 
which you have of contemplating different grades of 
talent, among your companions in study — some of 
them above, and others below your own, ought to 
teach you equally to avoid arrogance and despon- 
dency ; and to operate as a constant stimulus to dili- 
gence. From all the varieties of taste, temper, and 
habits, displayed among your associates, you ought 
to be constantly endeavouring to draw lessons of 
practical wisdom. In such an interesting society, 
your knowledge of the world, and of the human heart, 
ought to be every hour increasing. From daily inter- 
course with companions from almost every part of the 
United States, you ought to aim at deriving, while 
stationary, some of the advantages of extensive travel- 
ling. By witnessing different grades and species of 
eloquence in others, you ought to be daily gaining 
materials for exciting, correcting and improving your 
own. By the gentle and Christian attrition of mind 
against mind, both light and heat, of the most salutary 



176 LETTERS ON CLERICAL MANNERS. 

kind, ought to be continually stricken out. In social 
study, you enjoy the means of awakening and stimu- 
lating your powers to their best efforts, and of correct- 
ing and extending all your knowledge. Here the 
choicest bosom friendships ought to be formed, to 
cheer, aid and bless the whole of your subsequent life. 
Here, every one, by observing the foibles and mistakes 
of others, ought to learn to correct his own. And 
here the flame of piety, kindling from heart to heart, 
ought to burn with a brighter and purer flame from 
day to day. 

Now, resolve, in the Lord's name and strength, 
that you will endeavour to keep all these advantages 
habitually in your own view, and to pursue them with 
undeviating aim, and unwearied diligence ; and that 
you will constantly endeavour also to hold them up 
to the view of others, by all proper methods, but espe- 
cially by the lustre of your example. Kesolve, if you 
stand alone in the resolution, among all your brethren, 
that you will never cease your efforts, in your proper 
sphere, to promote, to the utmost, faithful study; 
profound and impartial discussion ; Christian regularity 
and order ; the mutual correction of errors ; deep, 
lively piety ; gentle, benign, fraternal deportment ; 
and fervent brotherly love among all with whom you 
are connected ; — that you will labour without ceasing, 
and sacrifice every subordinate interest for the sake 
of attaining these great objects. A single student, in 
good earnest in adopting such a resolution ; habitually 
animated with a corresponding spirit ; and making all 
w r ho approach him to feel, continually, the purity of his 
motives, and the elevation of his aims, might diffuse 
an influence over a whole institution, of which no one 



HABITS IN THE SEMINARY. 177 

could estimate the value. Try to be such an indi- 
vidual, and your companions in study will have reason 
to remember you with gratitude as long as they live, 
and the future generations of the seminary will rise 
up and call you blessed. 

2. Let me advise you to pay constant and strict 
attention to the laws of the seminary. You are 
bound, as an honest man, to do this : for when you 
entered it, you formally and " solemnly promised, in 
a reliance on divine grace, that you would faithfully 
and diligently attend on all the instructions of the 
seminary ; that you would conscientiously and vigilantly 
observe all the rules and regulations specified in the 
plan for its instruction and government, so far as the 
same relate to the students ; and that you would obey 
all the lawful requisitions, and readily yield to all the 
wholesome admonitions of the professors and directors 
of the seminary, while you should continue a member 
of it." 

Now, it cannot be doubted, that this promise, or 
rather oath (for it partakes more of the latter charac- 
ter than of the former), lays you under solemn ob- 
ligations, not only to make yourself acquainted, in 
minute detail, with all the laws and regulations of the 
seminary, but also to conform to them with a scrupulous 
exactness. These laws, as you know, are all publicly 
read before the assembled students, twice in the year. 
But the whole number of students are never actually 
present on these occasions ; and some of those who 
are absent, perhaps, may forget or neglect to attend 
to the subject afterwards.' I would advise you to 
keep a copy of all the laws and rules in question, in 
your room ; to review them more than once in the 



178 LETTERS ON CLERICAL MANNERS. 

course of each session ; and to examine in the fear of 
God, how far your habits have been in all respects 
in conformity with them. For, be assured, your 
punctual obedience to every one of them, in every 
tittle, is not only expected and required, but is im- 
portant to the best interests of the institution. You 
cannot infringe the least of them, without more or less 
injury to yourself, or the seminary, or both. Never 
ask, then, " Where will be the harm of a single infrac- 
tion, on my part, of this or that law?" — But rather 
ask, when you are tempted to such infraction — " What 
would be the consequence if not only I, but all my 
fellow-students, were to take the same course ?" This 
is the test to which every student of delicate moral 
feeling will bring such a question. 

3. Cultivate the habit of passing from one part to 
another of the public edifice with gentleness, and 
without noise. All the movements of a theological 
student should be grave, sedate, and manly. No 
running, noisy walking, whistling, singing, loud talk- 
ing, or boisterous laughter, should ever be heard in 
passing to and from the different rooms. That which 
would excite no attention, and produce no inconveni- 
ence, when indulged by three or four persons under 
one roof, becomes an intolerable nuisance, when prac- 
tised without restraint, in the same edifice, by three 
or four score. There is a strong propensity in young 
men of buoyant spirits, however excellent their inten- 
tions, to forget themselves in reference to this point, 
and to infringe that dignity which they, no doubt, 
mean to observe. Hence the importance of beginning 
early in life, to check this propensity, and to form 
that habit of gravity and gentleness in all your move 



HABITS IN THE SEMINARY. 179 

ments, which will diffuse a charm over your manners 
in every situation. 

4. Cherish a spirit of perfect order in all your en- 
gagements, as a member of the seminary. As you 
are bound to meet several different professors in the 
course of each week, and have different studies assigned 
for every day, some degree of system in study becomes 
absolutely necessary. You cannot possibly proceed 
without it. But it is manifest that some are much 
more successful than others in reducing their minds to 
that rigidly systematic and orderly character, at which 
he who is preparing for public life ought always to 
aim. My object is to prevail on you to pay particular 
attention to this point; and to endeavour here to 
form habits in this respect, which may exert a happy 
influence on your whole life. You cannot too early 
begin to be a man of perfect system. Let the strictest 
order pervade all your engagements and habits. Have 
a time and place, as far as possible, for every thing ; 
and let every thing be done in its proper time and 
place. Let regular hours be assigned for devotion, 
for study, for exercise, for visiting, for sleep, and for 
miscellaneous avocations ; and let no ordinary occur- 
rence break in on those hours. Habits of this kind 
will be of greater advantage than you can easily 
anticipate. You will be able to accomplish far more 
by this method, than you possibly could otherwise. 
You will not be subjected to that incessant hurry and 
distraction which are generally observable in those 
who act without system. You will be delivered in a 
great measure from those - moments of listlessness, 
which are apt to arise when we have not made up our 
minds what to begin next. In fact, if the plan of a 



180 LETTERS ON CLERICAL MANNERS. 

theological seminary should produce no other advan- 
tage to a diligent and wise student, it will undoubtedly 
tend to beget the habit of which I speak. And I will 
add, that he who cannot bring his mind to submit to 
such a plan, who frequently yields to the infraction 
of it, or who flies from it for relief, has great reason 
to fear, either that he labours under a constitutional 
infirmity of mind, which demands his immediate and 
decisive attention ; or that he is giving way to the 
eccentricities of waywardness or caprice, under the 
delusive idea that they are the workings of genius. 
He who disdains to submit to perfect system in his 
pursuits, may succeed very tolerably as an occasional 
writer of poetical trifles, for a monthly journal; but 
as a profound, diligent and faithful minister of the 
gospel, he can never succeed. 

5. Be particularly punctual in attending on all the 
devotional exercises of the seminary. On this point 
it would seem scarcely possible, that, among a band 
of candidates for the ministry, there should be room 
for counsel ; and especially that the regular morning 
and evening prayers in the public edifice, should ever 
fail to be attended by any individual of the theological 
brotherhood who had health and strength enough to 
allow him to be present. Such impressions, however, 
will not always be found to be correct. Some occa- 
sionally absent themselves from morning prayers, be- 
cause feelings of languor and debility, arising from 
late study, or some other cause, prevent their rising 
sufficiently early. Others are sometimes absent from 
evening prayers, because, owing to the want of strict 
order in their affairs, they are, perhaps, reduced to 
the necessity of attending to some business elsewhere, 



HABITS IX THE SEMINARY. 181 

in haste, at that hour, which might and ought to have 
been despatched before. While a third class, (I hope 
and believe it has always been a very small one,) it is 
to be feared, allow obstacles by no means insurmount- 
able, to make them frequent delinquents, because their 
enjoyment of such exercises is less than it ought to be, 
and, perhaps, less than it once was. 

Let me earnestly enjoin upon you to guard against 
every approach to negligence in this duty. The more 
you pray with your fellow-students the more you will 
love them, and the more delightful will it be to work 
with them, in digging in the mines of knowledge. 
If you ever, when in tolerable health, feel it a burden 
to meet your brethren, when they assemble at the 
throne of grace, it is an awful symptom of coldness and 
backsliding. Nay, if you are not willing to make 
some sacrifice for the sake of attending, and to take 
pains beforehand to adjust your affairs for that pur- 
pose, you have great reason to fear that your spiritual 
health is not prospering. I am always distressed when 
I see a candidate for the ministry abundant in his 
attendance on public prayer meetings, but frequently 
absent from those of a private or domestic nature, 
which he is under, perhaps, stronger obligations to 
attend ; but which, at the same time, present little 
attraction, excepting to the mind which delights in 
communion with God. What inference are we almost 
compelled to draw from such a fact ? Charity herself 
cannot fail to recognize it. 

6. Guard against frequent or long continued ab^ 

sences from any of the exercises of the institution. 

There is a very remarkable difference between students 

as to this point. Those who love study and have no 

16 



182 LETTERS ON CLERICAL MANNERS. 

desire to cheat themselves into indolence, are always 
found at their posts ; and contrive, whenever it is 
practicable, to postpone until some season of recess, 
every business at a distance from the seminary which 
demands their attention. They steadfastly resist all 
proposals to take needless excursions, and appear to 
regret every occurrence which detaches them a moment, 
either from the study or the lecture-room. The 
studies of these are solid and unbroken ; and they 
generally disclose the happy result when the day of 
examination arrives. Their knowledge is connected, 
systematic, and accurate, and their minds daily make 
progress in maturity. But there is another class of 
students, a few of whom have been found in this, and, 
I suppose, in every similar institution, who seem to 
be ever ready to yield to the slightest solicitation to 
quit their books, and go in pursuit of some object, 
either trivial in itself, or which might just as well be 
accomplished? at another time. If their minds be 
active, it is only to teem with plans which draw them 
in a different direction from that in which their appro- 
priate employment lies. It is not their design to 
neglect or slight their studies. On the contrary, they 
often conscientiously intend and promise to make up 
for every absence by extra diligence in time to come. 
But the season for such diligence never arrives. The 
next week or month brings with it a similar tempta- 
tion, and they fall before it in a similar manner. Thus 
they spend the larger portion of their three years in 
the seminary, in a series of impotent struggles with 
irresolution and interruption ; and when the period 
comes to an end, whether they perceive it or not, 
others perceive, that all their gains are small, ill- 



HABITS IN THE SEMINARY. 183 

assorted, and of little practical value. They are nearly 
as far from being prepared to enter on their public 
work as when they commenced the course. 

My dear young friend, fly from this miserable habit 
as you would from a pestilence. It is not only de- 
structive of all solid intellectual improvement, but it 
indicates a mental character of the most unpromising 
kind. Cultivate habits of steady, unremitting dili- 
gence. If your health be good, let nothing take you 
away an hour, much less a day, from your appropriate 
■work, unless it be a very distinct call of Providence. 
And you are not to consider as such a call, every 
simple opportunity of attempting to do good. For if 
you did, as such opportunities occur every hour, you 
would never study at all. Remember, that while you 
have a place in the seminary, its studies ought to form 
your constant and main business ; and that every day 
that you unnecessarily withdraw from them, you do 
injustice to yourself, to the institution, and to the 
church of God. 

7. Take pains to cultivate special friendships with 
such of your fellow-students as may appear most likely 
to be peculiarly useful and pleasant to you. You will, 
of course, love and honour all your fellow-students ; 
but the idea of being equally attached to every indi- 
vidual, of a hundred companions, and equally intimate 
with every individual, would be at once unreasonable, 
and destructive of all valuable intimacy with any one. 
Special friendships are warranted by the example of 
the Saviour, and demanded by some of the best feel- 
ings of human nature. Nay, it seems to me not im- 
possible that they may exist in heaven. While, there- 
fore, you treat every brother with whom you are 



184 LETTERS ON CLERICAL MANNERS. 

associated in study with uniform respect, and with 
every manifestation of brotherly kindness ; you ought 
to be allowed the privilege, and to avail yourself of 
the privilege, of having, among them, peculiarly be- 
loved and intimate companions. This choice will, of 
course, be made with a special view to the promotion 
of your own personal enjoyment and edification. 
Make the choice with care, with deliberation, and with 
prayer. Let there be a little circle of three, four or 
five of these intimate friends. Frequently meet them, 
at convenient seasons, for conversation on your studies, 
and especially on experimental religion ; and let every 
interview be hallowed by prayer. Be inviolably faithful 
to these friends. Let one of the objects of your inti- 
macy be to correct each other's faults. For this pur- 
pose be affectionately unreserved with each other. If 
these peculiar connections are properly managed, they 
will be the happy means of nurturing a spirit of piety ; 
of making your studies more useful ; and of preparing 
for after life some of the richest pleasures of Christian 
and ministerial friendship. 

8. Make a point of cultivating toward all your 
companions in study, a spirit and a style of manners 
calculated to conciliate their regard. Any man who 
becomes one of a circle of four or five score of theo- 
logical students, will, of course, find some of them 
less suited to his taste than others. The manners of 
one may not entirely please him. The natural temper 
of another may be occasionally revolting. The cap- 
tious, cavilling spirit of a third, may render him some- 
what undesirable as a companion. And it may be 
wished that the piety of a fourth were more ardent 
and undoubted. But, though you may not feel pre- 



HABITS IN THE SEMINARY. 185 

pared to be equally intimate with all as chosen com- 
panions, you may treat, and ought to treat all, with 
respect and kindness, as brethren in Christ, into whose 
society, in the providence of God, you have been cast, 
and with whom it is your duty to live as amicably and 
pleasantly as possible. You are, obviously, not bound 
to entertain a high opinion of all. You are not even 
bound to be confident that all are, of course, truly 
pious. But you are bound, as long as you are united 
with them in study, and they continue in good and 
regular standing, as members of the seminary, to treat 
them all with uniform civility and kindness. Never 
allow the least approach to a contemptuous expression 
or look to escape you. Never permit a sneer, sarcasm, 
ridicule, or even chilling coldness, to mark your treat- 
ment of any. Cultivate a spirit of true benevolence 
toward every one. And if there be any individuals 
by whom you feel yourself more peculiarly repelled, 
set a double guard over your spirit and deportment 
toward them. Frequently pray for them. And en- 
deavour, in the spirit of the gospel, to contrive some- 
thing for their benefit. In short, whatever others 
may do, let it be your constant aim to render the 
society of the seminary as harmonious, friendly, and 
delightful as possible. 

9. Be not too much in society with your fellow- 
students. There is such a thing as persons making 
themselves cheap even to their friends. This is always 
done, when they obtrude themselves into their society 
with undue frequency, unseasonably, and too long at 
a time. I have known many intimacies, once un- 
commonly close, first cooled, and, after a while, 
broken off, from causes of this kind. Rely on it, that 
10* 



186 LETTERS ON CLERICAL MANNERS. 

social connection which is not mutually pleasant, and 
mutually convenient, cannot last long. Carefully 
guard, then, against being too much in the society of 
even your best friends. Both you and they need 
much retirement, and ought to be left, at proper sea- 
sons, to enjoy it. Let your calls be seasonable, and 
such as you have good reason to think will not inter- 
fere with their arrangements. Indulge no undue 
liberties in your intercourse with them. Those friend- 
ships are most likely to be pleasant and most lasting, 
in which Christian dignity and respectfulness mark the 
intercourse on both sides. 

10. Be much in the habit of conversing with your 
fellow-students respecting your studies. Those who 
take exercise in company with each other, or who are 
frequently brought together by any cause, are some- 
times at a loss for conversation. But why should 
they ever be,^when, not to mention other topics, of 
still more importance, their studies perpetually furnish 
matter for unlimited conversation? Half an hour's 
discussion, with an intelligent companion, may some- 
times do more to enlarge and correct your views of a 
particular subject, than many hours, or even days of 
solitary study. There are many minds which are 
never excited to their most vigorous and productive 
action, but by conversation. Perhaps yours is of this 
cast. However this may be, you may meet with some 
which are ; and it will be to your advantage to avail 
yourself of the fact wherever it is found to exist. It 
will readily occur, that you ought to seek the conver- 
sation of which I speak, as far as convenient, with 
those who are best informed, and most expert on the 
subjects which you wish to discuss. Indeed, that 



HABITS IN THE SEMINARY. 187 

man alone is wise, "who, in all cases whatsoever, when 
he desires instruction, resorts to the society of those 
who are the most competent to confer the benefit. 

11. Study to exercise peculiar delicacy and respect 
in conversation with those of your fellow-students with 
whom you may differ in opinion. It often happens in 
a seminary so largely attended, and so liberal in its 
constitution as ours, that students of several different 
religious denominations are associated together in its 
classes. These, of course, differ from the students 
of our own church on a variety of points ; not to say 
that even the latter will often have minor points of 
difference among themselves. Now young men, whose 
knowledge of the world is small ; who have not yet 
known much by experience of the evils of controversy; 
and who, in the ardour of their youthful feelings, 
imagine they can soon convince or silence an opponent, 
are extremely apt to bring up these points of difference 
unseasonably, to dwell upon them unduly, and, when 
they suppose that an advantage is gained, to indulge 
in language bordering on rude exultation. This is a 
practice not only inconsistent with good breeding and 
Christian delicacy, but it also ministers to evil in a 
variety of ways. It often leads to strife, instead of 
profitable discussion. Such continual attrition also 
chafes and alienates the minds of some whom it were 
desirable to win, and not unfrequently confirms them 
in error, or drives them still further from the truth. 
And, moreover, all experience proves, that when such 
a spirit finds its way into a circle of theological stu- 
dents, both the ardour and the comfort of vital piety 
seldom fail to decline. In conversing, therefore, with 
a fellow-student, between whom and yourself there 



188 LETTERS ON CLERICAL MANNERS. 

are points of difference in theological opinion, do not 
be for ever dragging them forward, and dwelling upon 
them. Never obtrude them upon him. When they 
are brought up, always treat them gravely and respect- 
fully. Never ridicule either them or their advocate. 
Never impute to him either a weak head or a corrupt 
heart. Never indulge in language approaching to 
acerbity. And whenever you find that the discussion 
affects him unpleasantly, let it be instantly dropped, 
and not soon revived. 

12. Be especially on your guard against all those 
unhallowed tempers and habits which interfere with 
fraternal intercourse, and which are hostile to brotherly 
love. Many tempers and feelings are apt to creep in 
among companions in study, and even among theologi- 
cal students, which cannot fail to exert an influence 
deeply hostile to that fraternal affection which ought 
ever to reign among them. In this revolting list, 
pride, vanity, selfishness, egotism, envy, unhallowed 
emulation, jealousy, and suspicion, hold a prominent 
place. Where any one or more of these reign, like the 
" dead flies in the apothecary's ointment,'' they are 
apt to cause the whole mass to send forth an evil 
" savour." Set a solemn guard over your spirit, with 
respect to these tempers. If you yield to the power 
of pride, vanity, or jealousy, in your intercourse with 
your companions, you will, assuredly, repel and 
alienate them. If you allow yourself to envy the 
superior talents or popularity of any brother, and to 
sicken at his success ; there is, of course, an end of 
all fraternal feeling toward him. If you permit car- 
nal emulation to reign in your breast, or dark suspi- 
cion to gain the ascendency in your mind, on the 



HABITS IN THE SEMINARY. 189 

ground of some equivocal word or action, you may 
bid adieu to all comfortable intercourse with the objects 
of such feelings. If any of your fellow-students be 
manifestly superior to yourself in any attainment or 
excellence, depend on it, the indulgence of fretfulness 
and envy at the view of it, and giving vent to cor- 
responding expressions, will only serve to diminish 
your own comfort, and to render your inferiority more 
glaring. how destructive of peace, as well as wicked, 
are all these tempers ! How deeply are they capable 
of poisoning the social intercourse even of the pious ! 
How uncomfortable to those who indulge them ! And 
how humiliating their aspect, in the view of the wise 
and good, when they become visible ! My dear young 
friend, abhor such tempers. Strive to subdue and 
banish them. Whether you regard your own enjoy- 
ment, or that of others, put them far away. Rejoice 
in the gifts and accomplishments of your brethren. 
Be always ready to put the most favourable construc- 
tion on their words and actions. If you are tempted 
at any time to suppose, that they do not honour you 
as much as they ought, recollect that they are much 
more likely than yourself to have an impartial opinion 
on this point ; and, especially, that the most fruitless 
of all methods of gaining honour, among the wise and 
the good, is to make an angry, or even a querulous 
demand of it. Be kind, respectful, and truly benevo- 
lent to every brother. Be ever disposed to give 
honour where it is due, without stint or grudging. 
Study to " please every one for his good to edification ;" 
and you may safely leave your own standing among 
your companions to "Him who judgeth righteously." 
13. Be careful to improve the excellent opportunity 



190 LETTERS ON CLERICAL MANNERS. 

which you enjoy in the seminary, for ascertaining and 
correcting your own foibles, as well as those of others. 
Solitude is a situation by no means favourable for de- 
tecting our foibles. In fact, many of them are not 
developed, until we go into society, and put our social 
feelings and propensities to the test. Many a serious 
young man, who, in early youth, and in retirement, 
appeared to be a pattern of all that was gentle, frank, 
generous and amiable, has been unexpectedly found, 
when brought more extensively into society, to disclose 
very different characteristics. If, on the one hand, 
he succeeded in gaining distinction among his com- 
panions, he became perhaps proud, supercilious, dic- 
tatorial, and, it may be, insufferably arrogant. If, 
on the other hand, he found his standing with his 
fellows less elevated than he was led to anticipate, he 
became sour, envious, jealous, full of suspicion, ready 
to misconstrue every word and action, and to consider 
the most innocent remark to have a hostile aim. Or 
perhaps his infirmity of character took the course of 
succumbing to his new circumstances, and appearing 
the flattering, creeping sycophant. Now, as society 
has a wonderful power in exciting these peccant 
humours into action, and bringing them into view ; so 
the best society, such as that in a theological seminary 
ought to be, seems to present one of the best means 
of correcting them. Surely a circle in which culti- 
vated knowledge, pious principles, and mutual and 
fraternal inspection reign, is one of the most favour- 
able on earth for mollifying those asperities, rubbing 
or pruning off those excrescences, and applying a 
remedy for all the acidities and obliquities, which are 
so unfriendly to social and Christian enjoyment. 



HABITS IN THE SEMINARY. 191 

Whatever others may do, then, let me earnestly advise 
you to avail yourself of this advantage. You "will 
never enjoy such another. Carefully watch the work- 
ings of your own mind, both toward those above you, 
and those below you, on the scale of talents and influ- 
ence. And so far as you discover either pride or 
sycophancy; arrogance or despondency; envy, or a 
disposition meanly to flatter ; never rest till you root 
them out, and banish them from your bosom. Entreat 
your intimate friends to tell you your faults with per- 
fect candour, and reciprocate the favour with them. 
Watch over one another with affectionate fidelity. 
And when any of your defects, infirmities, or mistakes, 
are disclosed to your view by a brother, receive the 
communication with meek and humble thankfulness. 
As far as my experience extends, I would say, few 
things afford a worse prognostic of the spirit and 
destiny of a young man, than his resenting such a 
painful and self-denying effort to promote his benefit. 
In short, study daily to make your intercourse with, 
your brethren a means of correcting, as far as possible, 
every moral and intellectual fault, and of promoting 
every amiable grace and virtue, both in yourself and 
in your associates. 

14. Let me advise you to be punctual and devoted 
in your attendance on the theological society, which 
is connected with the seminary. It has not a little 
surprised me that the meetings of this association 
should be often so thinly attended, and so frequently 
marked with languor and want of interest. Surely a 
band of theological students might be expected highly 
to prize a society formed for the perfectly free and 
unshackled discussion of truth, and which might be 



192 LETTERS ON CLERICAL MANNERS. 

made every thing that the learning, zeal, enterprise, 
eloquence, and piety of its members chose to make it. 
That there is enough of all these among them to render 
it highly interesting and profitable, no one who is ac- 
quainted with their character can doubt. Why, then, 
one is tempted to ask, is there not more, much more 
interest actually infused, from week to week, into its 
discussions? I have no doubt the true answer is, 
partly from indolence, or the want of that enterprise 
and decision of character which are so indispensable 
to the accomplishment of much in any pursuit : and 
partly because the mass of the students do not take 
any thing like adequate views of what the society in 
question might be made, and of the immense contri- 
butions to their improvement which might be drawn 
from it. It surely might and ought to be made a 
source of the richest advantage to all its members. 
Let me urge you to contribute, as much as in you lies, 
to the attainment of this advantage. Be inflexibly 
punctual in your attendance upon it. When you are 
appointed to introduce the debate, prepare for the 
duty, and endeavour to perform it in an able and in- 
teresting manner. Surely when such a service occurs 
only once or twice a year, you can afford to take some 
pains to perform it well ; especially when you consider 
that every effort of this kind which you make, entirely 
coincides with your main pursuit. Let it be seen that 
you always take a deep interest in the discussions, by 
participating in them on proper occasions ; by taking 
pains to bring forward suitable questions for conside- 
ration ; and by labouring to give such a direction to 
every thing, as will render it at once attractive and 
profitable to your brethren. A small portion of such 



HABITS IN THE SEMINARY. 198 

a spirit conscientiously kept up, "would be far more 
efficacious than any system of fines and penalties, 
which can answer little other purpose than to tease 
and alienate. 

15. Prize every opportunity of speaking in the 
presence of your professors and fellow-students, and 
always, with avidity, avail yourself of it. That some 
of your companions in study should consider the rule 
of the seminary which obliges them to speak in public, 
at stated times, as imposing a burden, rather than 
offering a privilege, is a fact not difficult to be 
accounted for. The want of that energy, and diligence, 
which fit young men for high aims, and indefatigable 
efforts ; and the want of that steady fixedness of pur- 
pose, which resolutely prepares in time for every pre- 
scribed task, are certainly among the principal reasons 
why so many fail of performing this service as well as 
they are really able to do it ; and, of course, why 
they are so reluctant to perform it at all. There are 
those, indeed, who are almost ready to deride the 
performance of this duty, as if they supposed it im- 
possible, in the nature of things, to speak well in such 
circumstances. This, however, I take it, is an utter 
delusion. It is often dictated by laziness, rather than 
by enlightened judgment. That much practice, even 
though it be on a small scale, is greatly conducive to 
the discipline of the voice, and to the attainment of 
self-possession in public speaking, all good judges are 
agreed. And, if I am not deceived, all that is neces- 
sary to the production of many excellent specimens 
of eloquence in our oratory, is, that due preparation 
be made, and due pains taken at the time, for the pur- 
pose. Let me entreat you no longer to suffer the 
17 



194 LETTERS ON CLERICAL MANNERS. 

performance of this duty to languish in your hands. 
Never allow your name to appear among the delin- 
quents ; and address yourself to the work with the 
decision and diligence of one who highly appreciates 
its value. Let that which you speak be always per- 
fectly committed to memory. The importance of 
this discipline of the memory may not now be seen in 
all its extent ; but will be found to be great hereafter. 

16. When called upon to criticise the speaking of 
your brethren, always do it with respectfulness, deli- 
cacy, and fraternal kindness. In regard to this matter, 
there are two extremes. The one is, habitually to 
deal in the language of excessive and indiscriminate 
praise, in other words, of flattery. The other is, as 
generally, to employ the language of satire, sarcasm, 
or harsh, unmerited censure ; to endeavour to place 
every thing commented on, in a ludicrous light ; and 
not unfrequently to turn the person, as well as the 
discourse of the speaker, into ridicule. I hope I need 
not put you on your guard against either of these 
extremes. They are both unworthy of a gentleman ; 
especially of a gentleman who also lays claims to the 
benevolence and magnanimity of a Christian. Let 
all your criticisms be marked by a truly respectful 
and fraternal spirit. Be candid and faithful ; but at 
the same time, benign and delicate. In short, with 
an unfeigned spirit of brotherly kindness, let your 
aim be, not to gratify either spleen or mirth, but to 
promote the real benefit and honour of him who is the 
object of your remarks. 

17. Whether your place of boarding be in the public 
edifice, or in a private family, be careful of your de- 
portment at your meals, as well as at other times. It 



HABITS IN THE SEMINARY. 195 

has been observed, that little things frequently afford 
as decisive an indication of character as greater; 
especially when it is considered that, with respect to 
the latter, we are apt to be on our guard ; while, in 
reference to the former, we daily act without thought. 
Allow me to witness a man's deportment, for a single 
week, at his meals, and in his boarding-house, and I 
will tell you with almost unerring certainty, what kind 
of a man he is : — whether he knows any thing about 
the refinement and dignity of a Christian gentleman ; 
or whether he labours under that coarseness, vulgarity, 
or levity of character, which cannot fail of making an 
unfavourable impression on the mind of every spec- 
tator. Let me entreat you to set a sacred guard over 
your tongue, and over your whole deportment, in the 
situation to which I allude. Let your mode of con- 
versing, eating, &c, be all such as become a person 
of a serious and cultivated mind. Let no one ever 
have occasion, from your deportment, to remark, that 
theological students are not more grave, or more re- 
fined, than others. I once heard of a gentleman, who 
had made his will, and left in it a handsome legacy to 
our seminary. Soon afterwards meeting with one of 
our students, at a public house, where he stopped to 
dine — a student who, it must be acknowledged, was 
never in very good odour among his companions in 
study, the gentleman was so disgusted with his levity, 
coarseness, and epicurean feeding at the dinner-table, 
that he remarked, " If this be a specimen of the 
students of that seminary, I cannot, in conscience, 
encourage it;" and on his return home, he altered his 
will. It is thus that a single student (and, truly, the 
one in question stood almost alone in his " bad emi» 



196 LETTERS ON CLERICAL MANNERS. 

nence,") may not only disgrace himself, but, what is 
much more important, dishonour religion, and the in- 
stitution of which he is a pupil ! Happy, indeed, 
would it be for the seminary, if all its pupils duly 
recollected how much its honour is involved in their 
daily deportment ! 

18. Carefully guard against injuring the books 
w T hich you take out of the public libraries. It has 
been with me a constant matter of wonder, that some 
students, who, aside from their delinquency in this 
respect, appear to be young men of strictly honour- 
able feeling and pious principle, should be capable of 
treating books, books not their own, books the pro- 
perty of the church, books purchased at great expense 
for their gratuitous accommodation, in so careless a 
manner as I have sometimes known them to do. There 
must, surely, be in some, either a want of thought, or 
a want of conscience, as to this point. It is of great 
importance that a student acquire good habits in 
reference to his treatment of books as early as possi- 
ble. Pay particular attention to this matter. I would 
say, it is your duty to learn to treat all books which 
you take into your hands, with neatness and care ; but 
it is especially your duty thus to treat all books ob- 
tained on loan, either from public or private libraries ; 
to keep them clean ; to guard against turning down 
their leaves, holding them over the fire, defacing, or 
otherwise injuring them ; and to return them season- 
ably and carefully. I am deliberately of the opinion, 
that whenever a student has evinced habitual or fre- 
quent carelessness on any of these points, he ought to 
be considered as a person unfit to be intrusted with 



HABITS IN THE SEMINARY. 197 

books, and to have the shelves of a library closed 
against him. 

19. Carefully avoid defacing or injuring any part 
of the public edifice or its furniture. There appears 
to be a physical temperament in some young men, 
which continually impels them to be cutting, scratching, 
or, in some other way, committing spoliations on 
every wainscot, table, chair, or other fixture, within 
their reach. Now, that this should be done by silly 
or unprincipled college boys, we no longer wonder, 
because, after all the "pledges of their truth and 
honour/ ' that they will abstain from such things, we 
so frequently see it exemplified. But we are not 
prepared to see any thing of this kind done by theo- 
logical students, and, happily, we very seldom do see 
it. Yet I have certainly known such a phenomenon in 
some rare cases to exist, at least in one theological 
seminary. Give no countenance, I pray you, to such 
a practice. Consider the seminary, and every thing 
belonging to it, as the property of the church. Be 
as careful to preserve every part of it from the smallest 
injury as if it were your own. Nay, methinks, a 
mind of rigid Christian delicacy will consider such 
property as far more sacred than his own ; and will 
be careful to repair, to the least tittle, every injury 
which it may through him have sustained. 

20. Finally, at the close of every day, and espe- 
cially of every week, call yourself to a solemn account 
for the manner in which you have spent that day 
or week. We are so apt to become listless and indo- 
lent with respect to details so continually recurring, 
that we need a frequent, nay, a stated memento of 

17* 



198 LETTERS ON CLERICAL MANNERS. 

what is incumbent upon us. At the close of every 
day and week, then, let me advise you, in the solitude 
of your apartment, to ask yourself, How have I 
spent this day or week ? How have I fulfilled my 
duty, my engagements, the plan of the institution in 
which the Head of the church has placed me ? Have 
I violated any rule, either in its letter or spirit ? Have 
I been diligent in study, punctual, to a moment, in 
my attendance on every prescribed task, and duly 
attentive to the feelings of all my brethren ? And if 
you occupy a room in company with another student, 
let these inquiries be made an object of joint attention. 
You may, by adopting this plan, be the means of re- 
freshing each other's memory, and stimulating each 
other's conscience; and thus doubling the benefit, 
both to yourselves and the institution of which you 
are members. 



LETTER VIII. 



Give attendance to reading. — 1 Tim. iv. 13. 



HABITS IN THE STUDY. 

My dear young friend : — When a young man enters 
a theological seminary, he may be supposed to be 
already familiar with study. He must necessarily 
have made some decent acquisitions in the Greek and 
Latin languages, and in the branches of physical and 
moral science commonly taught in our colleges. Of 
course he may be presumed to have some acquaint- 
ance with mental exertion and discipline. Yet many, 
in these circumstances, have been so imperfectly 
directed, or so negligent of direction, in the earlier 
parts of their course, that they need to be put on a 
new track; and all, perhaps, may be benefited by 
an occasional suggestion and stimulus in their future 
efforts. 

The following counsels, you may rest assured, what- 
ever may have been hitherto your habits, are worthy 
of your serious consideration. 

1. One of the most indispensable preliminaries to 
your engaging in profitable study, is that you cherish 
a deep sense of the great extent and the infinite im- 
portance of theological science. No man will summon 

(199) 



200 LETTERS ON CLERICAL MANNERS. 

his whole strength to any work, and put in requisition 
all his diligence and zeal in pursuing it, unless he act 
under the deep impression that it is both arduous and 
worthy of his best powers ; that it will require his 
utmost efforts to accomplish what he ought to aim at ; 
and that the advantages of making the attainment will 
be richly worthy of the labour. Accordingly, I have 
no doubt that one principal reason why so many can- 
didates for the ministry pursue the study of theology 
in a languid, perfunctory manner, is that they take 
narrow and altogether inadequate views of the compass, 
depth, and value of this branch of knowledge. They 
hastily adopt the degrading notion, that a careful 
perusal of the Bible, together with some approved 
system of divinity, and twenty or thirty other volumes, 
will be sufficient to prepare them for the pulpit. No 
wonder that, with this sentiment, their studies are 
lazy and superficial upon principle. No wonder that 
they study but little, and that to that little they bring 
scarcely any real intellectual effort. It is impossible 
seriously to undertake the correction of such an un- 
worthy and childish estimate of the subject as this. 
He who can, with any intelligence, glance over the 
list of studies prescribed for the regular course in this 
seminary ; or he who can peruse such a book as 
Calvin's Institutes, Edwards on the Will, Butler's 
Analogy, Warburton's Divine Legation of Moses, or 
Magee on Atonement and Sacrifice, without receiving 
a deep impression that such a knowledge of theology, 
in its various departments and relations, as will qualify 
a man, in any tolerable degree, to be a teacher of 
thousands, requires profound, patient, and laborious 
study ; must have either a very weak or a very per- 



HABITS IN THE STUDY. 201 

verted understanding. To gain knowledge enough to 
be what some call a " pretty preacher/' (a hateful and 
degrading epithet for an ambassador of Christ) is not 
difficult; but to be a sound thorough divine, you may 
rest assured, is neither a common nor an easy attain- 
ment. 

Sit down, then, to your studies every day, under 
the deep impression that what you have to do de- 
mands your best powers, and your utmost diligence. 
Take large views of theology and the auxiliary branches 
of knowledge. Cherish an ardent thirst for knowledge. 
Aim high, not on the scale of honour; but in the 
attainment of furniture with w T hich to serve your 
Master. Resolve, if Providence permit, to be " a 
workman that shall not need to be ashamed." Account 
no labour too great that may be necessary for gaining 
your object. Then, and only then, can you hope to 
study to much purpose. 

2. You will never study theology to advantage, 
unless you cherish a peculiar and devoted attachment 
to the office which you seek. You profess to have 
chosen the profession of a minister of the gospel, be- 
cause you deliberately prefer it to every other. And in 
this profession I hope you are sincere. But this is not 
enough. You ought not only deliberately to prefer it, 
but to cultivate for it, habitually, an ardent love, a 
ruling passion, an attachment of the fondest and most 
heartfelt kind. If there be a profession in the world 
which is worthy of drawing forth, every hour, all the 
strongest and most elevated affections of the soul, the 
ministry of reconciliation is surely that profession. 
On this subject I cannot forbear to transcribe a short 
passage from a sermon by the eloquent Robert Hall. 



202 LETTERS ON CLERICAL MANNERS. 

" How high and awful a function is that which pro- 
poses to establish in the soul an interior dominion ; 
to illuminate its powers by a celestial light ; and in- 
troduce it to an intimate, ineffable and unchanging 
alliance with the Father of spirits ! The moment we 
permit ourselves to think lightly of the Christian 
ministry, our right arm is withered ; nothing but im- 
becility and relaxation remains. For no man ever 
excelled in a profession to which he did not feel an 
attachment bordering on enthusiasm : though what in 
other professions is enthusiasm, is, in ours, the dictate 
of sobriety and truth."* 

If you have not learned, my young friend, the 
precious art of pursuing your professional studies, not 
only with a deep sense of their importance, but, as 
the Italians say, con amove ; if they do not form the 
pursuit in which your heart delights, for its own sake, 
and more especially for the sake of its blessed end ; 
your attainments will be tardy and imperfect. Be it 
your care, then, daily to nurture in your soul this 
attachment, this ardent delight; to enter more and 
more into the sweetness of that knowledge which is 
to be so nobly employed ; into the preciousness of 
that profession, the object of which is the highest in 
the universe. Let men in secular professions toil for 
" the dust of wealth," or the " vapour of fame." The 
profession for which you are preparing, carries with 
it, more than any other on this side of heaven, its own 
reward. While it promotes the real welfare of men, 
and the glory of God, it purifies, enriches, and ele- 
vates the labourer himself, making him twice blest ; 

* Sermon on the Discouragements and Supports of the 
Christian Ministry. 



HABITS IN THE STUDY. 203 

blest in giving, and blest in receiving. Methinks, if 
you have a particle of the spirit of Christ in your 
bosom, it will be more or less kindled into a flame of 
holy pleasure in sitting down to studies of such a 
character. 

3. Strive to acquire the habit of close and fixed 
attention in study. I know not a more fatal defect in 
a student, than the want of this habit. He who has 
not learned the art of fastening his mind on a subject, 
and of holding that subject strictly and firmly before 
it, will never look deeply into any thing ; will never 
accomplish any thing which deserves the name of in- 
vestigation. It is generally known, that, to the pos- 
session of this power, Sir Isaac Newton ascribed all 
his attainments in science. If you do not already 
possess the precious faculty in question, try to attain 
it. If you fail at one time, be not discouraged. Try 
again and again. It is richly worth all the agony of 
effort that you can possibly make for its acquirement. 
Make incessant efforts, then, until you succeed, to 
summon your powers to concentrated action ; to shut 
out, at pleasure, all extraneous objects ; to go from 
step to step without interruption ; and to keep fast 
hold of the thread which you first seize until you trace 
it to the end. From the moment that you open a 
book, or take your pen in hand, give undivided atten- 
tion to what you are about, until you close the one, or 
lay down the other. 

4. Endeavour habitually to study with a devout 
spirit. By this I mean that you endeavour always to 
study under the deep impression, that the subjects 
which you are engaged in examining, are sacred 
subjects, and the knowledge which you are labouring 



204 LETTERS ON CLERICAL MANNERS. 

to acquire, is consecrated knowlede ; that the great, 
and the only proper end of all, is practical usefulness, 
in promoting the glory of God, and the welfare of 
men ; and that for all your privileges and opportunities, 
you are hastening to a solemn account. The motto 
of an old Spanish Catholic divine — Oeulus ad scopum 
— ought to be continually fixed in your mind. Such 
impressions will give you a deeper interest in your 
studies ; will promote diligence in them ; will serve to 
fix that which you acquire more firmly in your mind ; 
and will prevent your wasting your time in frivolous 
pursuits. my young friend, if every hour spent in 
your study were spent under the practicahrecollection 
that you are not your own; that the eye of your 
Master is upon you; and that every mental effort 
may be considered as a seed of eternity, both with 
regard to yourself and others ; — with what fixedness 
and solemnity of spirit would your studies be con- 
ducted ! 

5. Constantly implore the aid of the Holy Spirit 
in study. The duty of humbly and importunately 
asking the blessed Spirit's influence, to sanctify our 
affections, and to aid us in cultivating all the graces 
and virtues of the Christian life, will not, I suppose, 
be disputed by any one who has the smallest tincture 
of piety. But I fear it is not so universally recog- 
nized, even by pious students, that the same gracious 
aid ought to be solicited and expected, in all intel- 
lectual culture, and in all investigation of truth. Is 
it either unreasonable or unscriptural to believe, that 
the Spirit of God can, and often does, enlarge and 
invigorate the intellectual faculties, extend the scope 
of their vision, and give them deeper and clearer 



HABITS IN THE STUDY. 205 

views than without this aid they could have taken ? 
It were, it seems to me, a species of atheism to doubt 
it. " Think with yourself how easily and how insen- 
sibly, by one turn of thought, the Father of lights 
can lead you into a large scene of useful ideas. He 
can teach you to lay hold on a clew which may guide 
your thoughts with safety and ease through all the 
difficulties of an intricate subject. By his secret and 
supreme government, he can draw you to read such a 
treatise, or converse with such a person, who may 
give you more light into some deep subject in an hour, 
than you could obtain by a month of your own solitary 
labour."* You remember, I presume, that Milton, 
in preparing to enter on the composition of the 
" Paradise Lost," recognized, in the most explicit 
manner, his desire and expectation of the divine help 
of which I speak. " This is not to be obtained," says 
he, " but by devout prayer to that Eternal Spirit that 
can enrich with all utterance and knowledge, and 
sends out his seraphim with the hallowed fire of his 
altar, to touch and purify the lips of whom he pleases." 
Did the poet speak thus of his work ? And shall the 
divine, or the candidate for the sacred office, hesitate 
to adopt similar language concerning his infinitely 
momentous inquiries and employments? Nay, did 
not even heathen poets frequently begin their compo- 
sition by invoking the aid of their fancied deities ; 
and shall Christian ministers, who know that they 
have an omniscient and omnipresent God, who is 
"able and ready to help," neglect to apply day by 
day, for that help ? If you wish, then, to investigate 

* Watts's Improvement of the Mind, Chap. I. 
18 



206 LETTERS ON CLERICAL MANNERS. 

profoundly and profitably; if you desire to avoid the 
deplorable delusions into which others have fallen, 
and to be preserved from that pride and presumption 
of intellect which have ensnared some of the greatest 
men that ever lived; "pray without ceasing/' that 
the Spirit of all grace may enlighten your mind ; may 
strengthen all its powers ; may inspire you with wis- 
dom and discernment ; and may deliver you, in your 
search after truth, from the influence of that pride, 
vanity, prejudice, bigotry, and passion, which are so 
apt to blind the perceptive faculties, and control the 
judgments, even of good men. Especially do this, 
with more than usual care and solemnity, when you 
are entering on a new study, or engaging in the perusal 
of a new book. Does every Christian implore the 
blessing of God when he sits down to a social meal ? 
And can a Christian student sit down to an intellectual 
feast or effort, without importunately asking of Him 
who gave him his mind, and supports it every moment 
in exercise, to preside over all its operations, and to 
crown them with his abundant blessing ? 

6. Never imagine that any valuable amount of 
knowledge, and especially of accurate knowledge, is 
to be obtained without labour, — and much labour. I 
do not forget that you have a mind, to a very respect- 
able degree, vigorous and active. But, notwithstanding 
this, rely upon it, if you will not consent to apply 
yourself to the acquisition of knowledge, laboriously, 
patiently and indefatigably, you will never attain 
much. I have directed close attention to this subject, 
ever since my connection with the seminary ; and the 
result, without one solitary exception, is, that I never 
knew an individual gain any considerable mass of 



HABITS IN THE STUDY. 207 

really digested and valuable knowledge, without un- 
wearied industry. The maxim, MsXstti to nrav^ of Peri- 
ander, the old Grecian sage, is worth its weight in 
gold. Patient application is literally every thing. 
Without it, you may have a number of half-formed 
ideas floating in your mind; but deep, connected, 
large and consistent views of any subject, you will 
never gain. 

But in relation to this point, I suspect there is a 
very prevalent error. It is, that these deep views of 
particular subjects are to be obtained by one or a few 
mighty efforts. Be assured, whatever may be the 
case with a rare genius now and then, it is, commonly, 
not so. The old French proverb, "Pas a pas on va 
Men loin," i. e. "Step by step one goes very far," 
affords the real clew to the proper course. A moun- 
tain is not to be passed at a single leap, nor a deep 
and rich mine to be explored by a single stroke of the 
spade. But a sufficient number of slow, cautious, 
patient efforts, will accomplish the enterprise. So it 
is in study. Impatient haste is the bane of deep in- 
tellectual work. A little, thoroughly done, every day, 
will make no contemptible figure at the end of the 
year. If I could be sure of your entering completely 
into the spirit of this principle, I should have no doubt 
of your accomplishing much. 

7. Closely connected with this counsel is another, 
viz : That you leave nothing till you have done it well. 
Skimming over the surface of any subject is of very 
little use. Passing on to something else, before that 
which precedes is half understood, is really oftentimes 
worse than useless, because it deceives with the name 
of knowledge ; and because it deposits in the memory, 



208 LETTERS ON CLERICAL MANNERS. 

if there be a deposit made there at all, mere abortions, 
instead of mature births. The instances in which 
young men, and even candidates for the holy ministry, 
cheat themselves by indulging in this practice, by 
running over a task, as eye-servants are wont to do, 
without performing any part of it well, are as numerous 
as they are melancholy. My dear friend, be not thus 
unjust to yourself. It is your own interest for which 
I plead. If you are studying a language, be careful 
to sift to the bottom the grammatical character, as 
well as the strict meaning of every word, before you 
proceed to another. If you have occasion to ascertain 
the time or place of any particular event, be sure to 
examine instantly and thoroughly, and endeavour to 
form some plan for fixing it firmly in your mind. If 
you are investigating any important doctrine, be not 
ready to leave it. Come to it again and again, 
seeking light from every quarter ; and perusing with 
attention the best books, until you have entered, as 
far as you are capable, into its profoundest merits. 
And if compelled, by any circumstance, to leave the 
subject before you have reached this point, hold it in 
reserve for another and more satisfactory examination. 
In short, let your motto, and, as far as practicable, 
your habit, be, to leave nothing till you have thoroughly 
mastered it. And by mastering a subject, I mean 
investigating it to the bottom, until you come to a 
clear view of the fundamental principles on which it 
rests. For, until you do this, you cannot really be 
said to understand any subject. On this point, Mr. 
Locke, in his " Conduct of the Understanding," (§ 43) 
makes a remark which I think worth transcribing. 
" There are fundamental truths which lie at the bottom, 



HABITS IN THE STUDY. 209 

the basis upon which a great many others rest, and in 
which they have their consistency. These are teeming 
truths, rich in store, with which they furnish the mind, 
and, like the lights of heaven, are not only beautiful 
and entertaining in themselves, but give light and 
evidence to other things, that without them could not 
be seen or known. These, and such as these, are the 
truths we should endeavour to find out, and store our 
minds with. 

8. With respect to all important subjects, I would 
advise you to bring your acquaintance with them to 
the test of writing. It is wonderful how far the 
crudeness and inadequacy of a man's knowledge on a 
given subject, may be hidden from his own mind, until 
he attempts to express what he knows on paper. He 
then finds himself at a loss at every step, and cannot 
proceed without much extension, and no less correction, 
of his former attainments. Nay, sometimes he finds 
that he must begin again, from the very foundation, 
and that he has not really mastered any part of the 
subject. Now to obviate this difficulty, from the out- 
set, in studying every subject in which it is practicable, 
make a liberal use of your pen. I believe, indeed, 
that one of the best methods of becoming accurately 
and familiarly acquainted with any subject, is to write 
upon it. It was said of one of the most voluminous 
writers of the eighteenth century, that, whenever he 
wished to make himself well acquainted with any 
branch of knowledge, he wrote and published a book 
upon it. In writing, he was undoubtedly wise : in 
publishing, it may be questioned whether he treated 
the republic of letters with as much respect as he 
ought. It was, in fact, palming upon it the immature 
18* 



210 LETTERS ON CLERICAL MANNERS.' 

productions of a tyro, rather than those of a master 
workman. But, without giving the least countenance 
to the thought of imposing your juvenile lucubrations 
on the public, I would earnestly advise you to employ 
writing, as far as may be consistent with your health, 
and other engagements, as a constant medium of in- 
vestigation. I would say, with the learned and pious 
Dr. Adam Clarke, in his "Letter to a Methodist 
Preacher," before quoted, " Have always some essay 
or dissertation upon the anvil. ,, And, I will add, if 
no other eye than your own ever see it, the labour 
bestowed upon it will certainly be more than repaid 
by its benefit to yourself. 

9. In investigating the fundamental doctrines of 
theology, let the testimony of scripture hold the first 
place. With many, the order of proceeding is entirely 
different. The first thing they study is the systematic 
work of some favourite author. Having done this, 
they resort to the scriptures rather to confirm his 
statements, than to bring them to the test of the only 
infallible standard. Their minds are made up before 
they come to what ought to be the most decisive point 
of the inquiry. I hope you will never allow this to 
be your course of proceeding. When you are about 
to examine the correctness of a particular doctrine, 
approach it rather as a detached subject, to be scru- 
tinized from the very foundation, than as a settled 
article of orthodox belief. First of all, collect, 
arrange, and weigh the principal passages of scripture 
which appear to bear on the doctrine in question. 
Having done this, as thoroughly and impartially as 
you are able, let your next step be to read with care 
the best works which have been written on the subject, 



HABITS IN THE STUDY. 211 

both for and against what is deemed the orthodox 
opinion. It is not only the duty of a theological 
student, as an humble and sincere inquirer after truth, 
to do full justice to all the reasonings of its opponents ; 
but it is no less his policy, as a teacher of others, to 
endeavour to go to the bottom of the most powerful 
arguments which are brought against his own creed, 
that he may be able effectually to expose their error, 
and to establish the truth as it is in Jesus. He who 
has studied only one side of any question, even though 
that be the right side, is by no means qualified to 
meet and vanquish the enemies of his Master. 

10. Carefully maintain order in study. He who 
does not study upon a plan, will never pursue his 
studies to much advantage. In our seminary, indeed, 
order is absolutely indispensable, if you would do any 
thing ; for there is an order in all the public exercises, 
to which every student is bound to adhere, and without 
a substantial adherence to which, he had better be 
absent from the institution. Have a fixed time, then, 
for every study ; and, as far as practicable, adhere to 
it inflexibly. I say, as far as practicable ; for there 
is such a thing as a student's making himself the slave 
of his plan, instead of using it as an auxiliary. He 
may erect it into an end, instead of employing it as a 
means. His plans were made for him, and not he for 
his plans. Let your plan of study, therefore, be at 
all times judicious, practicable, and adapted to your 
situation ; such as you will not be compelled frequently 
to violate. Do not be perpetually altering it ; and 
yet accommodate it, from time to time, to your 
situation. If you either alter it, or depart from it 
very frequently, it will soon cease to have any power 



212 LETTERS ON CLERICAL MANNERS. 

over you. And here, as in many other cases, you 
will have occasion for all that decision of character 
which is so important in a public man. I could almost 
venture to prognosticate whether you would do much 
to purpose in future life, if I only knew with what 
degree of rigour you adhere to your plan of study. 
If you are unsteady and undecided in regard to this, 
you will probably be so in every important occupation 
as long as you live. 

11. Let your most important studies be assigned to 
those hours in which you perceive your mind to be in 
a state most favourable to exertion. No one rule can 
be laid down which will suit all. The tastes of 
different individuals with respect to seasons of study, 
are as different as their tastes with regard to articles 
of food; and the former must, to a certain degree, 
like the latter, be indulged. With some, the best 
hours for study are very early in the morning ; with 
others in the forenoon ; and with a third class, during 
the retirement and stillness of the evening. If there 
be a material difference with you, ascertain it, by a 
fair and thorough experiment, and distribute your 
time accordingly. Carefully consult the powers and 
bias of your own mind, and you cannot be much at a 
loss about the proper distribution. 

12. Let the proportion of time assigned to each 
study, be determined by its relative importance. This 
counsel is so obvious, and so weighty, that neither 
illustration nor enforcement can be necessary. To a 
divine, every one sees that the study of the Bible, 
and of Didactic and Polemic Theology, is most 
essential. But how often are these postponed to 
studies of far less moment ! 



HABITS IN THE STUDY. 213 

13. Do not embrace too much in your plan of study. 
Some diversity of objects in a course of study is de- 
sirable. Variety relieves and refreshes the mind. 
But where the number of departments is so great as 
to distract, and to keep up a constant fever of pursuit, 
the effect cannot fail of being unfavourable. To how 
many studies you may with advantage attend, in a 
single day, or week, depends so much on the circum- 
stances in which the student is placed, and the pecu- 
liarity of his mind, that no other general rule can be 
laid down than this, viz : That no one ought to under- 
take more than he can accomplish without hurry, 
perturbation, or fatigue. 

14. Let even your light reading be such as shall 
exert a favourable influence on your professional 
studies. A candidate for the sacred office, and even 
he who already fills that office, must have, and ought 
to have, his light reading ; that is, a kind of reading, 
which, while it is really calculated to enlarge, enlighten 
and polish the mind, does not require the same severe 
application with many of the more important subjects 
and books of study. Works of imagination, taste 
and entertainment, belong, of course, to this class. 
If you had time enough, without neglecting better 
things, I should say, read all the first-rate works of 
this class that you can obtain. But you have not 
time. Life is short ; and duties far more momentous, 
both of study and of action, demand the much larger 
portion of your attention. You must, therefore, be 
content with a selection, and even a small selection, 
from the first-rate list. Now, my advice is, that this 
selection be made with a sacred reference to its bearing 
on your professional studies. Let your choice fall on 



214 LETTERS ON CLERICAL MANNERS. 

such works as those of Shakspeare, Milton, Addison, 
Pope, Young, Thomson, Cowper, Johnson, &c. ; and 
also on the best productions of the class of biography 
and travels. These, while they relax and refresh the 
mind, wearied by severe application, tend to fill it with 
noble sentiments ; to make it familiar with the most 
masterly diction ; and to furnish that kind of infor- 
mation which may be every day brought to bear upon 
the duties of the sacred office. Whereas some other 
works, nearly as powerful in conception, and fascinating 
in style, abound in images and a spirit, which the less 
they are known, or the sooner they are forgotten, by 
a minister of the gospel, the better it will be for his 
heart, if not also for his head. 

15. I would advise you to exclude novels from your 
light reading altogether. I throw this counsel into a 
separate section, for the purpose of making it more 
emphatical. There have been ministers who were, 
habitually, among the most devoted readers of novels 
to be found. But I hardly need say, that they were 
not, in general, the most diligent and exemplary in 
the discharge of their parochial duties. I am not in- 
sensible of the powerful talents and fascination dis- 
played in many of the first class of novels. But on 
this very account, as well as others, I would banish 
them from the study of a gospel minister. I consider 
them as an article, which, like tobacco, and ardent 
spirits, if a man use at all, he will probably be tempted 
to use excessively. And, therefore, I would say, 
" Touch not, taste not, handle not." No one, how- 
ever grave his character or pursuits, if he once give 
way to this sort of reading, can ever be sure he will 
not go to excess : and every man who abounds in 



HABITS IN THE STUDY. 215 

novel reading, even though he be a clergyman, will 
suffer both intellectual and moral injury of no trivial 
import. 

16. Never pass a day, if you can avoid it, to the 
end of life, without reading more or less of Latin, 
Greek and Hebrew. You will scarcely believe, with- 
out having made the experiment, how little time be- 
stowed on this object, every day, will keep up, and 
insensibly extend a very comfortable degree of ac- 
quaintance with the languages which I have mentioned. 
After you quit the seminary, and indeed after the 
second year of your residence in it, you will probably 
cease to bestow any formal or long-continued atten- 
tion, at any one time, on this object. The consequence 
will be, unless you adopt the plan which I now recom- 
mend, that, in a short time, you will become rusty in 
these languages. But if, from the time that you 
cease to attend to them every day as a task, you make 
a point of reading, if it be only two or three sentences 
of each language, with strict accuracy, daily, the 
result cannot fail of being greatly to your advantage. 
For this purpose, assign some time when you can with 
most certainty calculate on freedom from interruption. 
A few minutes at a time well husbanded will suffice. 
You will not ask me, I am sure, of what solid use a 
familiarity with these languages will be to you. If 
I thought a theological student capable of entertain- 
ing a doubt as to this point, I should really consider 
his understanding as manifesting too much weakness 
or obliquity to be a proper object of reasoning. 

17. Be a close student through life. It is as 
wonderful as it is humiliating, how entirely habits of 
study are abandoned by many clerical men, almost as 



216 LETTERS ON CLERICAL MANNERS. 

soon as what may be called their initiatory course is 
closed. From that time, they seem to think it suffi- 
cient, if they read and think enough, each week, to 
address their people twice from the pulpit, on the 
sabbath, in a common-place way. Thenceforward 
they make no solid addition to their stock of know- 
ledge. Their minds become lean and inactive. Instead 
of causing "their profiting to appear unto all," every 
time they enter the sacred desk, they become more 
and more jejune and uninteresting. With the habit, 
they lose all taste for study. Their leisure hours are 
spent in worldly cares, or in gossipping, rather than 
among their books. They invite premature intellectual 
torpor and debility. They cease to instruct their 
hearers, and soon become a dead weight, instead of 
a comfort and blessing to their congregations. Such 
is the history of many a minister who had good 
natural talents ; and concerning whom the expecta- 
tions of his friends were raised ; but who could never 
be persuaded to love study. Rely upon it, no minister 
will ever be, for any length of time together, really 
acceptable and popular as a preacher, who is not a 
constant and diligent student ; and who does not 
"feed his hearers with knowledge and with under- 
standing/ ' Keep up this habit with unabated vigour 
even to extreme old age, if you shall ever reach it. 
Strength of mind is promoted and retained by nothing 
so much as persevering exercise. Many judges, and 
other secular men, retain their intellectual powers 
unimpaired to the age of seventy, or even later. 
But the mass of ministers, after fifty-five, make no 
more mental efforts ; preach over their old sermons, 
and study little. The consequence is, that, at sixty, 



HABITS IN THE STUDY. 217 

they are commonly beginning very perceptibly to de- 
cline in intellectual vigour, and sometimes greatly to 
the injury of the cause of religion. 

Make a point then of being a "hard student" a8 
long as you live. Keep up the habit of reading much, 
reflecting much, and writing much, as long as you 
have strength enough to open a book, or wield a pen. 
Content not yourself with merely that kind of study 
which will qualify you to prepare your sermons with 
success ; but let your constant aim be to make rich and 
solid additions to your stores of professional know- 
ledge. For this purpose constantly keep under perusal 
some great standard work. And never consider your- 
self as having gotten through a year well, unless you 
have carefully read seven or eight such works, in 
addition to all your other studies. This will render 
your sermonizing more easy and delightful to your- 
self, and more profitable to others. It will keep up 
the activity and tone of your mind. It will avert 
premature dotage ; and better qualify you, in every 
respect, to do your Master's work. 

18. Do not, however, confine yourself to the perusal 
of books strictly professional. Endeavour, as far as 
practicable, to keep pace with the current literature 
of the day, by reading the most important new books 
which appear. Be careful, also, to maintain a con- 
stant familiarity with your college studies. There is 
a shameful negligence on the part of many young 
clergymen as to this matter. If you live, you will 
probably be, one day, a trustee, or a visitor of some 
college or academy; and you may often be called 
upon to examine students on all the branches of know- 
ledge-taught in those institutions. And will you not 
19 



218 LETTERS ON CLERICAL MANNERS. 

disgrace yourself, if you shall have become so rusty 
in those studies as to be wholly unable to do ft, or to 
do it in a very bungling and inadequate manner? 
Besides, you know not to what station God in his 
providence may call you. It is the part of a wise 
man to be prepared for any one. During a consider- 
able part of the eighteenth century, in the days of 
Dickinson, Burr, Edwards, Davies, Finley, Ewing, 
Allison, Wilson, Witherspoon, Nisbet, Smith, Mac- 
whorter, and a number of others who might be men- 
tioned, we had a very honourable proportion of ministers 
in our church, whose classical and scientific attain- 
ments and general literature, were so rich and mature 
that they were well qualified for the highest literary 
as well as ecclesiastical stations ; and acted as con- 
servators of literature in their respective neighbour- 
hoods. Whether we have as many now, in proportion 
to our numbers, who are thus qualified, I will not at 
present decide. But do what in you lies, that the 
Church may have one such individual in yourself. 

19. Always have some reading, or some other in- 
tellectual employment, to fill up the small spaces of 
time which would otherwise be lost. To the man of 
real wisdom, every moment is precious. To waste 
even single minutes, therefore, appears to him un- 
speakably more foolish than throwing away gold. 
Yet, in the lives of the most industrious, many 
minutes will occur, in the course of every day, 
which must inevitably be wasted, unless some ex- 
pedient be adopted to furnish means for filling up 
every vacant moment, however unexpectedly it may 
occur. For this purpose, I would advise you always 
to carry a Bible in your pocket, and some other port? 



HABITS IN THE STUDY. 219 

able book of value, which may be taken up for a few 
moments, wherever you may happen to be, and laid 
down again without material disadvantage. And when 
you go from home, always take with you books 
enough, and of the proper character, for the profitable 
employment of your time, while waiting at taverns, 
or travelling in public conveyances, in which many 
an hour is lost by the improvident man. If you are 
only awake to the importance of this subject, and 
have your attention vigilantly directed to the econom- 
ical use of time, it is wonderful how much of it may 
be easily saved from utter waste. 

20. Study much with your pen in hand. Keep 
several blank books on your shelves. One of these 
should be a common-place book, in which you should 
enter references to the volume, chapter, and page, in 
which any remarkably just sentiments, or able dis- 
cussions, are to be found. This is, undoubtedly, a 
method greatly preferable to that which is adopted 
by many ; I mean the method of laboriously trans- 
cribing long passages from books ; which ought never 
to be done unless with respect to such books as you 
may not be able to see again. If you possess, or can 
easily procure a book, a reference to the passage 
which strikes you, under its appropriate title, in a 
volume kept for that purpose, is quite sufficient, and 
much less laborious and exhausting. It is a good 
things too, while the contents of a book of sterling 
value are fresh in your memory, to throw on paper a 
compend or synopsis of the scope, plan, and reasoning. 
This will not only tend to fix them in your memory ; 
but may also serve, if filed and preserved, some im- 
portant purpose afterwards. And, finally, in an in- 



220 LETTERS ON CLERICAL MANNERS. 

terleaved Bible be careful to enter, in a small, neat 
hand, all the striking criticisms, and expositions of 
scripture, which you may meet with in the course of 
your reading, or your attendance on the preaching 
of others. 

21. It will be, in many cases, a great saving of 
time, if you learn the character of books, from good 
judges, before you read them. As no one has time or 
strength to read every book that can be found, on a 
given subject, and as it would not be worth his while 
if he had, it is desirable for a student, at the outset 
of a particular investigation, to find out, from those 
on whom he can rely, what writers have treated on 
the subject which he wishes to explore, with most 
ability. I have often been distressed to see inexpe- 
rienced but zealous readers, wasting weeks and perhaps 
months, in reading inferior, and even paltry books, 
when those which were far more worthy of their 
attention, might have been had with equal ease. And 
an additional reason for regret occurs, when a student 
whose funds are extremely scanty, expends a portion 
of them in the purchase of works scarcely deserving 
a perusal. A conversation with some learned friend 
ra reference to a contemplated book, may not only 
enable you to judge of its relative value, but may 
really prepare you to read it with far more advantage 
than you would otherwise have done. 

22. Never pursue study to the point of exhaustion, 
or even of very sensible fatigue. There is so far 
from being any economy in this, that it is the most 
injudicious waste of time and strength that can well 
be imagined. The probability is that you will lose 
ten times more than you will gain by it. Every mo- 



HABITS IN THE STUDY. 221 

ment that you spend in study after the mind becomes 
jaded, is worse than thrown away. But I have seen 
so many instances in which youthful students were 
deaf to all warning on this subject ; so many instances 
in which, under the impression that they could bear 
any degree of application to study with impunity, 
they madly went on, until the firmest constitutions 
were broken down, — in some instances irreparably; 
that I despair of doing much good by the most 
solemn repetition of this counsel. No one, in an ordi- 
nary state of health, ought to spend more than six or 
seven hours a day in close study. If to these be 
added two or three more of light reading, there will 
be as much time devoted to intellectual exertion, as 
any one ought ever to think of. For one that can 
bear more, as a habit, without injury, five or six can- 
not endure so much. Will students never learn but 
by the destruction of their health, that it is much 
better to leave off study, while their minds continue 
elastic, and their animal spirits unwearied ; than, for 
the sake of gaining a few hours, to run the risk of a 
prostration of strength, which may exclude them from 
their books for years, and deprive them of all com- 
fortable health for the remainder of life ? 

23. Never study much by night. Begin with the 
dawn of day, and improve every moment of daylight 
that you can secure. But be extremely cautious of 
night-studies. I have known them to injure incurably 
the eyes and the general health of many unwary 
students, before they apprehended the least danger. 
Study to a late hour at night ought never to be in- 
dulged at all, by any one who values his health. Two 
hours' sleep before midnight are worth three, if not 
19* 



222 LETTERS ON CLERICAL MANNERS. 

four, after it. And he who frequently allows himself 
to remain at his studies after eleven o'clock in the 
evening, is probably laying up in store for himself 
bitter repentance. 

24. Let me advise you to do all your writing in a 
standing posture. If you write at a common table, 
the probability is, that you will contract a crooked, 
half-bent mode of sitting, which will materially injure 
your health. Writing-chairs are very much in vogue 
with many students. But if I am not greatly deceived, 
they are pestiferous things, which do ten times as 
much injury as they do good. It is almost impossible 
to write on them without incurring an unequal and 
mischievous pressure on one side. Indeed, a gentle- 
man of much experience and observation, lately 
assured me that he had procured the banishment of 
such chairs from an important literary institution with 
which he was connected, on account of the serious 
mischief which he had found them produce to the 
persons and general health of many students. If you 
write standing and guard against pressing your breast 
bone on the edge of the desk, but rest altogether on 
your arms, I am persuaded you will find it a method 
attended with fewer inconveniences and dangers than 
any other. On this plan, no part of the body is in a 
constrained posture, and the circulation is unob- 
structed. Besides, if you read sitting, as most people 
do, it will create an agreeable variety, if you rise 
when you begin to write. 

25. Whenever you are called upon to make par- 
ticular exertion in study, let it always be accompanied 
with special abstemiousness with regard to food. 
Every one who is addicted to a sedentary employ- 



HABITS IN THE STUDY. 223 

ment, and especially a student, ought habitually to 
live on a much more slender diet than those whose 
occupations are more active. And this point demands 
the greater attention on the part of students, because, 
with many, intense application to study, instead of 
diminishing the appetite for food, rather gives it an 
additional or morbid keenness ; so that, at such a 
season, they are tempted to more than common indul- 
gence in eating. But whenever you find it necessary 
to make a mental effort, in reading or writing, more 
than usually severe and long continued, let it ever be 
accompanied with more than usual abstemiousness. 
This will render the effort more easy, at the time, and 
less exhausting in its effects. It will impart to your 
mind a serenity, a vigour, and an aptitude for exertion, 
always perceptible, and often delightful ; and it will 
commonly enable you to perform the same amount of 
work, not only better, but also in less time. It is 
true, managing the business of abstinence requires the 
exercise of much caution and judgment. If carried 
too far, it may destroy the health ; but this, I believe, 
is seldom done. Every one who is wise enough to 
make the experiment, must observe and judge for 
himself how far it will be for the advantage both of 
his bodily and mental health to carry it. But I am 
very confident that, among all the physical auxiliaries 
of which a student may avail himself, there is none 
more rational, or more potent, than this. 

26. You must not think me whimsical, if I tell you, 
that some have found their minds more active and 
vigorous in consequence of putting on clean clothes, 
and attending to circumstances of personal cleanliness. 
I could name more than one minister, who, whenever 



224 LETTERS ON CLERICAL MANNERS. 

they wish to make special efforts, wash their hands 
and face, put on clean linen, and dress themselves as 
if for company — declaring that they scarcely ever 
fail to find sensible aid from this preparation for study. 
I feel no difficulty in believing that this aid is more 
than imaginary. That there is a close connection be- 
tween the body and the mind, we all know. And that 
he who wishes to study to advantage, will find his 
object promoted by every thing which removes defile- 
ment, obstruction, oppression, or any kind of discom- 
fort from his body, would seem to be one of the most 
rational conclusions. 

27. While I think it proper to throw out these 
hints, which may possibly promote your comfort, when 
you are called to make special efforts in study ; I con- 
sider it as my duty, at the same time, to put you on 
your guard against one mistake, which to a minister of 
the gospel, may be a serious one. I refer to the popu- 
lar notion among many students, that men of genius 
can work, and ought to attempt to work, only at those 
seasons which they call seasons of inspiration. That 
is, seasons in which their minds are in a state of pe- 
culiar alertness, and aptitude for intellectual labour. 
I am far from denying that there are such seasons, 
with most men, perhaps with all men ; and have no 
doubt that with some, they are much more strongly 
marked than with others. When they do occur, there 
is no question that every one is bound to make the 
most of them. But what I deny is, that theological 
students, or ministers of the gospel, ought, in ordinary 
cases, to wait for such seasons. Time is too short, 
and souls too precious, for this. With them, the ne- 
cessity for intellectual labour occurs, not only statedly, 



HABITS IN THE STUDY. 225 

but almost constantly. If their work be done at all, 
it must be generally done within a given number of 
hours ; and this must be the habit of iheir lives. It 
is of the utmost importance to them, therefore, that 
they be, as much as possible, at all times ready for 
their appropriate labour. And although it is certain 
that they will not be, at all times, in a state of feeling 
equally favourable to either intellectual or bodily 
effort; yet the effort ought not, in common, to be 
forborne on that account. And, after all, if you con- 
duct your studies in a judicious manner, as to plans 
and hours ; and, especially, if you practise with wis- 
dom, that occasional, and even habitual abstemious- 
ness, which I recommended in a preceding section, 
rely upon it, your seasons of inspiration will occur 
much more frequently than you suppose, or than 
liberal feeders commonly experience. 

28. Make a point of keeping every thing in your 
study in a state of perfect neatness and regularity. 
Whether your books be few or many, keep them in 
their places, and in perfect order. Let all your 
manuscripts be so arranged as that you shall be able 
to lay your hand upon any one of them in a moment. 
Tie your pamphlets in bundles, in a certain order 
understood by yourself, and as soon as possible, get 
them bound in convenient volumes. Fold, label, and 
deposit in proper drawers, all loose papers, so as to be 
at no loss to find any one of them whenever called 
for. And, in general, let every thing in your study 
bear the marks of order, system, and perfect neatness. 
You can have no conception, without having made the 
experiment, how much time and trouble will be saved 
by this plan. When you are tempted to think, that 



226 LETTERS ON CLERICAL MANNERS. 

you have not time to put a book or paper which you 
have been using, into its proper place, ask yourself 
whether you will probably find it convenient a week 
or a month afterwards, to spend an hour in searching 
for that, which half a minute would have sufficed for 
depositing in its appropriate situation ? Let me ad- 
vise you also to preserve and file copies of all your 
important letters ; and where you cannot find time for 
this, to keep, at least, a distinct memorandum of the 
dates, principal contents, conveyance, &c, of all such 
letters. You will, in the end, save more time by this 
regularity than you can now easily imagine. 

29. With one more counsel I shall close this letter ; 
and that I am more at a loss to frame in a satisfactory 
manner than any of the preceding. It is that you 
endeavour to guard against those incessant interrup- 
tions of study by company, which, unless you take 
measures to prevent, will not fail to consume a large 
part of your -time, and often to distress you exceed- 
ingly. I have more than hinted at this subject in a 
former letter. But it is one of those, the evil of 
which, I fear, even "line upon line'' will not be suffi- 
cient to obviate. Whether you consider your comfort 
or your improvement, you ought, undoubtedly, to take 
hold of this matter with a firm hand. Some of the 
students of the seminary are so extremely modest, 
that when a number of their fellow-students drop into 
their rooms, one after another, and divert them from 
study for four or five hours together, they cannot 
summon resolution enough to give the least hint of 
the distress which it occasions them ; but perhaps sit 
several hours, in a state little short of agony, sub- 
mitting to the encroachments of those reckless in- 



HABITS IN THE STUDY. 227 

truders, who, instead of interrupting others, ought 
themselves to be busy. There are various ways of 
shaking off these marauders on the time of honest 
people. One is, as I stated in a former letter, to lock 
your door, and be deaf to all their knocking. Another 
is, from the moment they seat themselves, to maintain 
a rigid silence ; or, at least, to answer them only in 
monosyllables. A third plan is, as soon as any un- 
seasonable visitor sits down, to begin to converse with 
him on the study in which you happen to be engaged ; 
to ply him vigorously with questions in relation to it, 
which shall put to a severe test his own acquaintance 
with it. I once knew a young man who adopted this 
method, and who resisted every attempt to change 
the subject ; and he very seldom failed to clear his 
apartment of loungers. But some are thoughtless or 
iron-hearted enough not to regard any of these plans. 
With such, the only effectual resort seems to be to 
state, in so many words, the urgency of your engage-- 
ments, and your wish to be left alone. One advantage 
of taking strong measures in the outset on this 
subject, will be, that by such measures your fellow- 
students will most speedily learn your cue in reference 
to the matter in question, and soon cease to give you 
trouble. The remedy may be painful ; but it will be 
likely to effect the most expeditious and complete cure. 



LETTER IX. 



Take fast hold of instruction ; let her not go : for she is thy life. 

Prov. iv. 13. 



HABITS IN THE LECTURE-ROOM. 

My dear young friend : — It may be supposed, at 
first view, that the deportment of a student in the 
lecture-room might well be left to instructions and 
correctives applied on the spot. When the student is 
immediately -under the eye of the professor, and in a 
situation in which a gentle hint or admonition may be 
instantly directed to the occurrence which is supposed 
to demand it ; where, it may be asked, is the necessity 
of laying down a set of formal counsels on paper ? 
I have two reasons for not passing over this part of 
my subject without particular notice. 

One reason is, that to a professor who has the least 
delicacy of feeling, it is always painful to admonish 
an ingenuous and pious youth of any aberration from 
strict propriety, in the presence of his companions. 
Such an admonition, however well intended, and well 
administered, may inflict a deep wound on the feelings 
of him who receives it. And if, to avoid this evil, it 
be administered in private, one of its most valuable 

(228) 



HABITS IN THE LECTURE-ROOM. 229 

benefits is lost, viz : that of putting others on their 
guard against a similar fault. 

But a second and still stronger reason is, that it is 
much better, if possible, to prevent such faults from 
occurring, than to correct them when committed. My 
object is, not to wait until I see improprieties, inad- 
vertently or otherwise indulged, and then to apply 
the corrective ; but to put conscientious young men 
on their guard, beforehand, against indulging them, 
and thus obviate the necessity of inflicting pain on 
either side. 

You must not suppose, from the aggregate of these 
counsels, that I have been accustomed to see the fre- 
quent occurrence of ill-breeding or disorder in our 
lecture-rooms. Far from it. On the contrary, the 
remarkable infrequency of any call for animadversion, 
or the slightest form of discipline in our Institution, 
after the experience of many years, has been a 
source of peculiar satisfaction, and, I hope, an occa- 
sion of cordial thankfulness. Yet there are theologi- 
cal students of cultivated minds, and of unfeigned 
piety, who bring with them from college, or from the 
academy, certain habits in the lecture-room, which, 
though not criminal, are some of them unseemly, and 
all disadvantageous ; and of which, from mere incon- 
sideration, or inexperience, they see not the evil. A 
few of those habits I wish to point out, and to place 
in the light in which much observation convinces me 
they ought to be contemplated. 

I am the more disposed to consider some of these 
habits in detail, because the correction of them now 
will be of use to you throughout life. Similar im- 
proprieties may be indulged in other places besides 
20 



230 LETTERS ON CLERICAL MANNERS. 

the lecture-room ; and the spirit of my remarks will 
apply to all situations and practices analogous to those 
which are noticed in detail. 

1. Never allow yourself to be absent from a lecture, 
when you can possibly avoid it. Some students, who 
mean to be attentive and regular, are occasionally in- 
duced, by insufficient causes, to absent themselves 
entirely from the lecture-room, when they ought to be 
there. An interruption of company ; the slightest 
indisposition ; a party of pleasure ; the writing of a 
letter, which might be postponed ; a fit of drowsiness ; 
and even the fascination of a new book, are allowed, 
each in its turn, to detain them from being present 
when some important exercise in their course is passed. 
From causes of this kind, I have known students to 
miss seven or eight lectures during a single session. 
And more than once it unfortunately happened, that 
a portion of the lectures thus lost was precisely the 
most radical and indispensable of the whole number, 
the loss of which imposed upon them the most serious 
disadvantage through all that came afterwards. In 
fact, the loss of one lecture may be productive of evil 
not easily calculated. Now, no student can possibly 
know beforehand, when this may be the case ; and 
very unjust is he both to himself and his teacher, who 
ever allows himself to miss a lecture at which it is 
possible for him to be present. 

2. Make a point of appearing in the lecture-room, 
at the prescribed time, with perfect punctuality. Let 
no company, engagement, or obstacle of any kind, 
short of absolute necessity, prevent this. The evils 
of coming late to a lecture are numerous. He who 
does so, of course loses the prayer, which precedes 



HABITS IN THE LECTURE-ROOM. 231 

every exercise in the seminary ; a loss, which, by the 
pious mind, will not be deemed small. He also loses, 
I need not add, all that part of the- lecture which is 
delivered before he enters the room. Now, this part 
may be essential to the right understanding of all 
that follows ; so that to lose it is, in effect, to lose the 
whole. But this is not all. The student, by entering 
the apartment after a lecture is begun, disturbs his 
fellow-students, by diverting their attention ; by the 
noise which unavoidably attends his coming in, and 
seating himself; and perhaps, by whispering to his 
nearest neighbour, to ascertain what the subject is, 
under discussion, and what has been said. He also 
disturbs the professor, by the noise which attends his 
entrance, and by forcing on his mind the painful im- 
pression, that there is at least one of his hearers, who, 
from ignorance of what has gone before, cannot pos- 
sibly go with him, satisfactorily and fully, in what is 
to follow. This is so important a matter, that I must 
beg your attention to it with peculiar emphasis. In- 
variably make such calculations as will enable you to 
be present several minutes before, rather than a single 
minute after, the proper time. In truth, I have been 
so painfully impressed with the mischiefs resulting 
from a late attendance on any exercises of the semi- 
nary, that I have often sincerely wished, if a student 
did not enter before the first sentence of the lecture 
were delivered, he might not come at all. In some 
cases, indeed, it may be otherwise ; but in many 
others, such would be my deliberate opinion. 

I should do injustice to you, and to the subject, if 
I did not add, that all my experience in this institu- 
tion enables me to say, that, almost without excep- 



232 LETTERS ON CLERICAL MANNERS. 

tion, those students who have been most honourably 
distinguished for talents, mature knowledge, decision 
of character, and subsequent usefulness in the ministry, 
have manifested a degree of punctuality in relation to 
this matter truly remarkable. 

3. If you would acquire the virtue of entire punc- 
tuality in your attendance on the exercises of the 
seminary, you must learn the important art of dis- 
missing intrusive company without ceremony. This 
is a hard lesson to learn for a young and modest man ; 
but he must learn it if he would discharge his duty as 
a public man ; and the sooner he begins to reduce it 
to practice, the better. You will often be visited by 
those who have nothing to do themselves, and who, 
of course, will not be apt to recollect that you ought 
to be busy. Endeavour to acquire that decision of 
character which will enable you, gently, but firmly, to 
dismiss such persons, when the hour for lecture 
arrives. What can be more reasonable than to say to 
such a visitor, when the bell rings — " That is my sig- 
nal, sir; you will have the goodness to excuse me?" 
Whether you wish to discharge present duty, or fo 
form a habit, the value of which will be developed in 
after life, the gain will far more than counterbalance 
all the irksome feeling, or social loss, which may 
attend the dismission. 

4. There is one practice in the seminary, which 
very often interferes with punctual attendance on the 
exercises of the institution. I refer to the practice 
of the more advanced students, who may be licensed 
to preach several months before they leave us, and 
who, in many cases, make engagements to preach 
which very materially interfere, from time to time, 



HABITS IN THE LECTURE-ROOM. 233 

with their appropriate duties as students. This is a 
mischievous practice. There is, indeed, a real advan- 
tage in the pupils of the seminary being licensed a 
short time before the completion of their course, that 
they may have an opportunity of actually appearing 
in the pulpit, in the presence of their professors, and 
fellow-students, and receiving their friendly remarks. 
But when such licentiates have so little firmness of 
mind as to yield to every solicitation to preach, and 
thereby to break in frequently on their proper en- 
gagements in the seminary, their license is worse than 
useless ; and the privilege which it gives ought rather 
to be deprecated than coveted by a diligent student. 

5. Never allow yourself to enter the lecture-room 
in a slovenly dress — in any dress in which you might 
not appear decently in the street. If I mistake not, 
you have sometimes seen very worthy students appear 
among their companions in that kind of striking dis- 
habille which might have been expected if they had 
five minutes before quitted their beds. There is some- 
thing in this kind of appearance by no means respect- 
ful, either to their fellow-students, or their professors. 
I am far from being pleased to see theological students 
fond of elegance, or even of formality, in their dress. 
Decent neatness is all I ask. But surely this may be 
demanded whenever they come together to attend on 
any public duty. Besides the considerations already 
suggested, they know not but that, on such an occa- 
sion, several strangers may be present, who may re- 
ceive an impression concerning the seminary in general, 
from the appearance of two or three individuals among 
the pupils. 

6. While you are in the lecture-room, let your atten- 

20* 



234 .LETTERS ON CLERICAL MANNERS. 

tion be closely and immovably fixed upon all that is 
said and done. Some theological students are so in- 
considerate as to allow themselves to bring to the 
seminary the habit, in reference to this point, which 
they unwisely formed at college, or at the academy, 
of considering themselves as not particularly inte- 
rested in any thing that passes, excepting that which 
is immediately addressed to themselves. Nothing 
but the strangest want of reflection can tolerate 
such a thought, or the habit which flows from it. 
Surely every member of a class is just as much in- 
terested in every thing which drops from the lips 
of the professor, as he who is immediately interro- 
gated, or addressed. Every question that is asked ; 
every answer that is given ; every difficulty that is 
solved ; and every mistake that is committed or cor- 
rected, may be considered as the property of all alike ; 
as equally calling for the attention of all ; and as 
worthy, if possessed of any value, of being equally 
treasured up by all. In short, a mind awake, active, 
and eager, in the language of Solomon, to " take fast 
hold of instruction,' ' and let none of it go, will derive 
advantage from every word that is uttered in the 
lecture-room, whether directed immediately to himself 
or to his companions. He will turn it all to gold ; 
and make it redound, in some way, to the great cause 
of his improvement. 

If every student were aware of the importance of 
this counsel, we should not be pained by those cases 
of evident absence of mind, which often occur ; and 
those instances of languor, drowsiness, and even occa- 
sional slumber, which have been sometimes witnessed. 
We should see every one appearing to forget every 



HABITS IN THE LECTURE-ROOM. 235 

thing else, in his all-absorbing attention to the subject 
immediately before him. And even when the remarks 
of the lecturer were not either as weighty or as inter- 
esting as might be wished, such a band of listening 
auditors as I have sometimes seen, by their eager 
looks, their pertinent questions, and their intelligent 
inferences, might animate dulness itself, and educe rich 
instruction from a lecture which scarcely rose even to 
mediocrity of character. 

7. It is a bad practice to indulge in any kind of 
reading during a lecture. One of the rules of our 
seminary, indeed, absolutely prohibits all reading, 
during any recitation or lecture, excepting that which 
relates immediately to the subject under consideration. 
But I am more and more persuaded that no one ought 
ever to avail himself even of this exception : for it is 
manifest that no one can read a book on the same 
subject on which a lecture is proceeding, and at the 
same time attend to the lecturer. And if the pupil 
deliberately prefer the former to the latter, he had 
better be in his own apartment, employed in reading 
alone, than place himself in circumstances in which 
neither reading nor hearing can be enjoyed to the 
best advantage. As to the cases which now and then 
occur, in which something entirely foreign from the 
subject of the lecture is read, it is such a direct viola- 
tion of the law of the seminary, and such a piece of 
disrespect to the professor who may happen to fill the 
chair, that no conscientious or well-bred student, who 
reflected a moment what he was about, could possibly 
allow himself to be guilty of a single act of the kind, 
much less to indulge in the practice. 

8. All private conversation or whispering, during a 



236 LETTERS ON CLERICAL MANNERS. 

lecture, is a violation of good manners, as well as an 
infraction of an express law of the institution with 
which you are connected. I have known some stu- 
dents, who had an infirmity of this kind, which ap- 
peared altogether invincible. They seemed not to be 
capable of sitting five minutes in the lecture-room 
without whispering to all to whom they were near 
enough to annoy them in this manner. Whether they 
approved or disapproved comprehended or were unable 
to comprehend, what was said, it was equally the 
subject of this private communication. Sometimes, 
however, it had a respect to matters altogether foreign 
from those of the lecture. The mischiefs of such a 
practice are serious. It is manifest that while the in- 
dividual is whispering to his neighbour, he cannot 
possibly attend to what is uttered, at the moment, 
from the professor's chair. It is also manifest, that 
the neighbour whom he addresses is equally taken off, 
during the same time, from that attention which is due 
to his instructor. Now the sentence or sentences 
thus lost, may be essential to a connected view of the 
subject. Of course, both parties, on such occasions, 
will be likely to understand it very imperfectly, to 
say the least. Accordingly, I have always remarked 
as a general fact, that your habitual whisperers 
were the poorest students in the classes to which 
they belonged ; and that, when the day of examina- 
tion came, they were seldom found to understand 
with accuracy any subject which was brought before 
them. 

As to the pain which this practice cannot fail to 
give to the lecturer himself, I forbear to urge it ; as a 
student whose feelings allow him to commit such an 



HABITS IN THE LECTURE-ROOM. 237 

indelicacy, will not be likely to pay much respect to 
those of a professor. Yet such pain will inevitably 
be inflicted on the mind of a conscientious man, who 
is really interested in the improvement of his pupils. 

Some who do not whisper, do worse. They scribble 
on pieces of paper what they have to say ; hand them 
to the individuals whom they wish to address; and 
solicit from them answers in the same manner. This 
is worse, because it takes up more time, on both sides, 
to write a sentence, than it would to utter it orally ; 
and of course, to accomplish every such communica- 
tion, a larger amount of attention must be withdrawn 
from the appropriate duty of the hour. 

Never allow yourself, therefore, on any occasion 
whatever, either to whisper, or to circulate billets, in 
the lecture-room, unless in a case of absolute neces- 
sity. In forty -nine cases out of fifty, what is com- 
municated in this way, might be just as well left until 
the lecture is ended ; and the inability to wait, almost 
always arises either from weakness of judgment, or 
puerile impatience. Not only avoid doing any thing 
of this kind yourself; but do not allow others to 
whisper, or to hand billets to you. If any make the 
attempt, repel it, by saying — "I wish to attend to 
the lecture." 

9. Some, who do not allow themselves to whisper, 
are in the habit of frequently winking, nodding, or 
smiling, to one or more of those around them, to ex- 
press either their approbation, or their doubt, of some- 
thing which has been said. I have known this to be 
so much the habit of a few students, who have, at 
different periods, passed through our seminary, that 
they rendered themselves really conspicuous by it. 



238 LETTERS ON CLERICAL MANNERS. 

They no doubt meant that it should be considered as 
a mark of attention and talent ; but I believe it seldom 
failed to receive a very different construction on the 
part of all sober-minded observers. As the practice 
in question is chargeable with most of the evils men- 
tioned in the preceding section, I shall not repeat the 
detail : but would observe, that he who wishes to avail 
himself most completely of all the advantages of the 
lecture-room, ought to learn the art of sitting, with 
fixed attention, and unmoved countenance, throughout 
the whole of its exercises, and of giving no encourage- 
ment, even by look, or by the least response of the 
favourable kind, to those who act a different part. 

10. Never place yourself in the lecture-room in a 
lounging or reclining posture. There are those who, 
though enjoying all the vigour of youth and health, 
appear never to be easy a moment but when in a pos- 
ture partly recumbent. If they be seated on a bench, 
or any seat wliich admits of it, they raise their feet, 
and place them horizontally, and even stretch them- 
selves at full length, as if preparing for a nap. Can 
any one who reflects a moment fail of perceiving that 
this manifests ill-breeding of a pretty gross kind ? 
There are few cases in which any one ought to allow 
himself to sit, or rather lie, in such a posture, in the 
midst of his equals only ; but to do it in the presence 
of any one whom he regards as his superior, is really 
an outrage on decorum. If you suppose that I go 
too far in this statement, rely on it, you altogether 
mistake. It is universally so viewed by well-bred 
people. And you may rest assured that gentlemen 
whose good opinion you would think worth possessing, 
have severely remarked on some few instances which 



HABITS IN THE LECTURE-ROOM. 239 

they have personally witnessed of the unseemly pos- 
tures to which I refer. Learn, then, at all times, and 
quite as rigidly in the lecture-room as in the parlour, 
to sit upright, and in the posture of respectful atten- 
tion. Decorum to your companions, and especially to 
the professor who may be addressing you, requires it ; 
a regard to your health requires it ; a proper care to 
avoid drowsiness requires it. Whenever a young man 
finds that to be comfortable he must lean, and lounge, 
and find some support for his back, and his feet, it is 
high time to feel that his habits call for immediate, 
and resolute correction. 

11. Closely allied to the foregoing faults is another, 
which I have often observed with pain : I mean the 
habit of leaning forward, while seated in the lecture- 
room, and resting the head on the back of a chair, or 
bench, in front, as if for the purpose of sleep. When 
you place yourself in this posture, you will be apt, 
contrary to your own intention, to be betrayed into 
drowsiness. Even if this consequence do not follow, 
your fellow-students know not but that you are 
sleeping. And your professor must, of course, be 
subjected to the pain of doubting whether at least one 
of his auditory be not insensible to all he is saying. 
Can this be right in itself, to say nothing of the point 
of etiquette, as established among well-bred people ? 
If I even had a severe headache, I would refrain from 
this practice. It looks so much like the vulgar lolling 
of a school-boy, or a college-lad, who has neither 
sufficient intellect, nor sufficient respect for himself or 
for any other person, to make him a listener, arrectis 
auribuSj to that which is delivered. 

12. When any thing is dropped by a professor, in 



240 LETTERS ON CLERICAL MANNERS. 

the course of a lecture, which is supposed to militate 
with the opinions of some pupil present, receive it with 
gravity and with a fixed countenance. If, instead of 
this, there be smiling, tittering, a dozen turning round 
at the same instant, to see how the pupil in question 
looks, and appears to feel — as is sometimes the case 
among ardent and inexperienced young men — there is 
a manifest and gross indelicacy, which, on a variety 
of accounts, ought to be avoided. It is ill treatment 
to the professor himself, who may not have intended 
the application thus unceremoniously made. It may 
be deeply embarrassing and painful to an ingenuous 
pupil. And it exhibits those who indulge in it, as 
borne away by an undignified puerility, altogether 
unworthy of their character. Allow me again to say, 
that learning the habit of maintaining, on all such 
occasions, a composed and grave countenance, is of no 
small importance in the formation of clerical manners. 
13. When called upon to make remarks on the pro- 
duction of a fellow-student in the lecture-room, do it 
with perfect freedom, but with respectfulness and 
gravity. If you have occasion to make a remark of 
the unfavourable kind, let it be couched, as far as is 
consistent with candour, in kind and brotherly lan- 
guage. Pause a moment, before you offer it, and ask 
this question — " Is the criticism which I am about to 
offer, intended to display myself, or to benefit my 
brother V " How should I feel, if it were made in 
reference to myself?" If you are conscious that it 
would wound your own feelings, do not, in ordinary 
cases, allow yourself to' utter it. Not that we are to 
resolve never to give pain. It is sometimes unavoid- 
able, if we would be faithful. But it should never be 



HABITS IN THE LECTURE-ROOM. 241 

inflicted unnecessarily ; never more severely than is 
indispensable to the performance of duty ; and always 
with as many characteristics of studied gentleness and 
benevolence as perfect honesty will permit. 

14. Never allow yourself, on account of any ordi- 
nary avocation, to withdraw from the lecture-room, 
until the whole exercises shall have been completed. 
There is a disposition in many conscientious young 
men so to magnify the importance of trifles, which 
attract their attention, from day to day, and so to in- 
dulge the impatience which is apt to characterize that 
season of life, that they are constantly hurrying from 
one engagement to another, and often do not allow 
themselves to complete one, before they begin to run 
after another ; so that they never gain the full benefit 
of any. This is a wretched habit, calculated to shed 
a baleful influence over the whole course of study, 
and, indeed, over the whole professional life. The 
admirable maxim of the old pensioner, De Witt, to 
" do one thing at a time," is of inestimable value. 
Act on the spirit of it continually ; that is, be totally 
absorbed in your employment, for the time being, 
whatever it may be, and never leave it till it is com- 
pletely and well done. Your studies will then be 
mature and profitable, and the results bear that solid, 
practical character, which incessant haste, and habits 
of immethodical and desultory attention, never can 
produce. Let it be your fixed habit, then, never to 
quit the lecture-room until its exercises are fully 
closed. If the instructions there delivered be of no 
value, you ought not to enter it at all. But if they 
be w T orth your attention, let no petty consideration 
ever tempt you to lose a hint or a word. 
21 ' 



242 LETTERS ON CLERICAL MANNERS. 

15. There is a practice indulged, not very frequently 
indeed, but more frequently, if I mistake not, than it 
ought to be. I mean that of calling out a student 
from the lecture-room, in the middle of a lecture or 
recitation, and sometimes on very slight occasions. 
That occasions may arise, which will fully justify such 
a step, no one can doubt. But that it should be ven- 
tured upon frequently, and for trivial purposes, merely 
to gratify a social visitor, or to indulge a fit of juvenile 
impatience, every one will perceive to be both injudi- 
cious, and a mischievous violation of order. It dis- 
turbs the officiating professor. It incommodes the 
whole class. It may suddenly take out of the room 
the very individual for whose benefit a particular ex- 
planation then in hand, had been intended, as I have 
known, more than once, to be the case ; and thus do 
an injustice of which no one can fully estimate the 
amount. And all this, perhaps, to accomplish some- 
thing either pf no real importance, or which might 
just as well have been postponed until after the close 
of the exercise. I would advise you, then, to set your 
face against this practice, by testifying your disappro- 
bation when it is done with respect to yourself, and 
by endeavouring to disseminate a sentiment adverse 
to it among your fellow-students. 

16. I would advise you to take copious notes, on 
the spot, of all the lectures which you hear. This 
habit, when once established, will furnish an additional 
motive to perfect punctuality in being present at every 
lecture; for you will be unwilling to see a blank 
occurring in every half dozen pages in your note- 
book. It will constrain you to pay close attention to 
every word that is uttered when you are present. It 



HABITS IN THE LECTURE-ROOM. 243 

will aid you in acquiring the art of expressing your- 
self with brevity and precision. And it will enable 
you with ease to refresh your memory afterwards. I 
once knew a student who had a series of note-books, 
which contained the substance of all that he had 
studied at college, as well as afterwards in the semi- 
nary. And he assured me, that not only had the 
labour of forming them been of great advantage to 
him ; but that he also considered them, at the time 
when he was speaking on the subject, as, on various 
accounts, among the most precious books in his library. 
17. In fine, let every hour which you spend in the 
lecture-room, be considered as an hour of peculiar 
value. Remember that the business of a professor is 
not to think for you, but to excite you to think ; to 
put you in possession of general principles ; to start 
trains of thought ; to state leading facts, rather than 
the minuter items of history ; in short, to open a 
precious mine, to give you a specimen of its contents, 
and to unfold some of the best methods of exploring 
its boundless riches. This being done for you, all the 
rest must be accomplished by yourself. But in vain 
will any student hope to achieve much in the attain- 
ment of that which lectures cannot give him in detail, 
unless he bring to every lecture a mind awake, active, 
inquisitive, and greedy of knowledge; unless he 
carefully watch every sentence that is dropped, every 
opening for an important question and explanation ; 
and every opportunity, however small, of extending 
his views of truth or duty. If students listened with 
such a spirit, the shortest and most meagre lecture 
would be thought a feast. how remote from this is 
the dull, drowsy, uninterested mind which some bring 



1 



244 LETTERS ON CLERICAL MANNERS. 



to the exercises of the class ; a mind which, instead 
of eagerly seizing, examining and extending all that 
is presented to it, can hardly be stimulated to such a 
degree of attention as will enable it even to compre- 
hend what is said at the time, much less to give any 
intelligent account of it afterwards. You may rest 
assured, that if you do not gain the art of bringing 
intense mental application to that which is presented 
to you from time to time, you will never accomplish 
much in any species of mental improvement. 



LETTER X. 



That thou mayest know how thou oughtest to behave thyself in 
the house of God. — 1 Tim. iii. 15. 



HABITS IN THE PULPIT, AND IN THE HOUSE OF GOD. 

My dear young friend : — The pulpit has been 
sometimes called the minister's throne. There he ap- 
pears to perform the most important part of his public 
work. And there, if any where, he ought to be seen 
to advantage. His aspect, his attitudes, and his 
whole deportment, ought to correspond with the gravity 
and solemnity of his message. And while, on the 
one hand, every thing like pomp, ostentation, or mock 
dignity, should be avoided as hateful ; on the other, 
all coarseness, levity, or vulgarity — every thing that 
borders on the ludicrous, or the want of real dignity, 
ought to be shunned with no less care. As you are 
soon, with the permission of Providence, to ascend the 
pulpit, I am anxious that you should have some just 
ideas how you ought to appear there. It is my pur- 
pose, therefore, in the present letter, to put you on 
your guard against a few of those faults which I have 
often observed ministers to commit in the sacred desk ; 
and to offer a few plain counsels which may aid you 
in avoiding those faults. 

21* (245) 



246 LETTERS ON CLERICAL MANNERS. 

1. Avoid all unnecessary expense of spirits, voice, 
and strength, immediately before going into the pul- 
pit. Those who are not aware of the difficulties 
under which ministers labour, especially such of them 
as have weak lungs, or general delicacy of health, are 
apt to call upon them for services which require 
much effort, just before the commencement of the 
public service in the church. The consequence is, 
that they sometimes ascend the pulpit nearly as much 
exhausted, as, at other times, when they quit it. 
This cannot always be avoided ; but it certainly ought 
in all cases to be avoided, when it can be consistently 
with duty. Guard against all unnecessary reading 
loud, and every thing which tends to produce ex- 
haustion or weariness, especially of the lungs. Make 
a point of entering on the service of the sanctuary 
in all the freshness and fulness of your strength and 
spirits. In this case, you may hope to perform them 
with more vigour and animation ; with more comfort 
to yourself; and with more profit to others. Whereas 
if you either inadvertently, or unavoidably, fatigue 
yourself before you go to the pulpit, your whole public 
work, on that occasion, will probably be dull and 
nerveless. Hence that preacher is extremely unwise, 
who sits up late on Saturday night, and exhausts 
himself in making preparations for the next day. 
Of all nights in the week, it is important that that, 
which immediately precedes the Sabbath, should be 
passed in unbroken sleep. 

2. When you expect to preach, instead of eating 
more, rather eat less than on other days. I do not 
forget that no rules on this subject can be laid down, 
which will equally suit all persons. But, unless I am 



HABITS IN THE PULPIT. 247 

greatly deceived, there are some general principles 
here, which admit of very few exceptions. And one 
of these I believe to be, that, when we are about to 
make a great exertion, especially in speaking, a state 
of repletion is so far from being advantageous, that it 
is directly the reverse. Try it when you will, you 
will find that, when your aliment on the Sabbath is 
more light in its quality, and smaller in quantity, than 
on other days, you will go through the labours of the 
day with more ease and vivacity, with far less subse- 
quent fatigue, and feel much better the next day, than 
when you take an opposite course. Of all mistakes 
on this subject, that is the greatest, which dreams 
of deriving unusual strength and animation for the 
labours of the pulpit, from an usual indulgence in the 
use of solid food. 

3. Never habituate yourself to the use of any of 
those tonics, nourishing draughts, and clearers of the 
voice, of which many make such abundant use. I 
have known some preachers, who abounded so much 
in the use of eggs, and honey, and mint-drops, and 
spirits of lavender, and wine, and sugar-candy, &c. 
&c, immediately before going to the pulpit, that, when 
abroad, and among those who were not accustomed to 
their habits, they were really troublesome guests. 
And I not long since read a work, entitled Medicina 
Clerica, from the pen of an English clergyman, in 
which the writer makes preparation for entering the 
pulpit so complicated a system ; in which he recom- 
mends such a long list of drops, and lozenges, and 
stimulants, and remedies for hoarseness, and such an 
endless round of indulgences and plans for " ease and 
comfort/' that the perusal of his book appears to me 



248 LETTERS ON CLERICAL MANNERS, 

much better adapted to teach a man how to make 
himself a hypochondriac, than a powerful, active 
preacher. The truth is, young preachers do not stand 
in need of any of these things, and ought not to use 
them. They are seldom necessary for any one who 
does not make them so, by improper management. 
If you ask me, what plan I would recommend for 
keeping the lips and mouth sufficiently moist, and for 
clearing the voice, in the pulpit, my answer is, I would 
recommend — just nothing at all. Avoid the use of 
any thing for this purpose. Guard against the 
miserable servitude of having a dozen little wants, all 
of which must be supplied before you can ascend the 
sacred desk. Endeavour, by temperance and exer- 
cise, to preserve in vigour your general health, and 
then, unless some organic disease should render some 
application to the mouth or throat necessary, you will 
do much better without any thing of the kind. The 
truth is, this is one of the numerous cases in which 
the more you make use of the auxiliaries of which I 
speak, the more indispensably necessary to your com- 
fort they will be likely to become, until you may con- 
vert your study into an apothecary's shop, and render 
yourself a poor feeble valetudinarian, by the very 
efforts which you make to avoid the evil. On this 
subject I speak from experience. In the early part 
of my ministry, I abounded in the use of prescriptions 
for strengthening and clearing the voice. I soon dis- 
covered, however, that the only effect of them was to 
increase the difficulty which they were intended to 
remedy ; and to render an increase both in the fre- 
quency and quantity of the applications indispensable. 
Alarmed at this discovery, I determined to lay them 



HABITS IN THE PULPIT. 249 

all aside. I did so ; and found, when the first little 
inconvenience of the privation had passed away, that 
I was able to do better without than with them. And 
now, with a delightful independence of all my former 
little wants, for which I cannot be sufficiently thankful, 
I usually go to the pulpit more comfortably, without 
a single medical or dietetical application, than before 
with a host of them. 

4. Go from your knees to the pulpit. The more 
thoroughly your mind is steeped, if I may be allowed 
the expression, in the spirit of prayer, and of com- 
munion with God, when you ascend the sacred desk, 
the more easy and delightful will it be to preach ; the 
more rich and spiritual will your preaching be; the 
more fervent and natural your eloquence ; and the 
greater the probability that what you say will be made 
a blessing. Be assured, my dear young friend, after 
all the rules and instructions which have been given 
on the subject of pulpit eloquence — and which in their 
place have great value — that which unspeakably out- 
weighs all the rest in importance, is, that you go to 
the sanctuary with a heart full of your subject ; warmed 
with love to your Master, and to immortal souls ; re- 
membering too, that the eye of the Master is upon 
you ; and that of the sermon which you are about to 
deliver, you must soon give an account before his 
judgment-seat. With these sentiments in full force, 
it is always desirable, both for your own sake and that 
of others, that you should enter the pulpit. And I 
know of no means more likely to produce them, than 
humble importunity before the throne of grace. 

5. Make a point of being as perfectly punctual as 
possible in attending at the appointed hour for public 



250 LETTERS ON CLERICAL MANNERS. 

service. A punctual minister makes a punctual con- 
gregation. Whereas if the minister be tardy, or 
variable, as to the time of his attendance, he scarcely 
ever fails to induce a similar habit on the part of his 
parishioners. The consequence of this is, that a con- 
siderable portion of them seldom arrive till the service 
is nearly half over ; thereby diminishing their own 
profit, and disturbing the devotions of those who are 
more punctual than themselves. With regard to 
country congregations, other evils, quite as serious, 
flow from this unhappy practice. The people are 
frequently permitted by the minister to wait for his 
arrival half an hour, and sometimes longer, after the 
major part of them are assembled. This interval, 
instead of being spent profitably, by the mass of the 
attendants, is commonly passed in vain and unprofit- 
able conversation, if not in that which is of a worse 
character; communications take place which render 
the minds of many wholly unfit for the solemn services 
which follow, and perhaps lead to injurious engage- 
ments, after those services are ended. Thus, in many 
cases, incalculable mischief is done. I would advise 
you to accustom the people, by your own example, to 
absolute punctuality. Endeavour to be always seated 
in the pulpit a few minutes before the arrival of the 
time appointed for commencing the service. Begin 
precisely at the time, or, at any rate, within five 
minutes after it, even if you have but a dozen hearers. 
Wait for no one. If this plan be adopted and per- 
sisted in, and notice given accordingly, you will soon 
be rid of all trouble from this source : and many 
precious hours will be saved to yourself, as well as to 
the people of your charge. 



HABITS IN THE PULPIT. 251 

6. Let your mode of entering the house of God, 
and of walking along the aisle, toward the pulpit, be 
grave, dignified, and yet perfectly simple and unaf- 
fected. Few things are more unbecoming, than to 
see an ambassador of Christ, who enters the sanctuary 
for the purpose of conducting the devotions of a 
religious assembly, and of addressing them on the 
most momentous of all subjects, walking with hurried 
steps, or in a light, airy manner ; looking over the 
house, as he enters it, as if in search of an acquaint- 
ance ; and perhaps, even bowing to those who are 
seated near him as he passes. All this I have fre- 
quently seen, and never without disapprobation and 
disgust. How much more suitable, to manifest the 
spirit and feelings of the pulpit before you enter it ; to 
approach it with a deliberate and grave step, with a 
serious and fixed countenance, and taking but little 
notice of any external objects around you ! Do not, 
in these circumstances, even accost an individual, if 
you can easily avoid it. And instead of mounting 
the pulpit steps with a rapidity, or an affectation of 
gracefulness, approaching the artificial skip of a 
dancing-master, let it always be done with that mix- 
ture of gravity and gentleness, which I have elsewhere 
recommended as so important in every part of clerical 
manners. 

7. Let every look, motion, and attitude in the pul- 
pit correspond with the gravity of your character, and 
the solemn purpose for which you ascended it. Let 
there be no roving of the eyes over the assembly, as 
if to gratify curiosity, to search for acquaintances, or 
to indulge vanity at the sight of a crowd. Let there 
be no adjustment of the dress, as if you were anxious 



252 LETTERS ON CLERICAL MANNERS. 

about your personal appearance. Every thing of this 
kind should be done before you go thither, and after- 
wards entirely dismissed from the mind. Let there 
be no abrupt, rapid motions, as if you were hurried or 
agitated ; no tossing about of books, or turning over 
their leaves in a hurried manner, as if vexed or im- 
patient. But let every movement, and your whole 
demeanour, be of the calm, sedate, gentle character, 
becoming a mind withdrawn from the world and its 
scenes ; a mind even withdrawn from its own secular 
feelings, and occupied with divine contemplations ; a 
mind softened, tranquillized, and adapted to its holy 
employment. There is something as beautiful as it is 
impressive, in seeing the whole air, countenance and 
manner of a man of God, who is just about to deliver 
the message of his Master, corresponding with his 
office and his work : and without either affected so- 
lemnity, or any other species of affectation, evincing 
a heart absorbed with the great objects which he wishes 
to recommend to others. 

8. I have noticed in some ministers a striking want 
of dignity in almost every thing that they did in the 
pulpit. If they had occasion to give any orders to 
the sexton ; or to announce any public notification ; 
or to address any one in the church, at some distance 
from the pulpit, it was done in a manner much more 
adapted to promote ridicule, than impressions corres- 
ponding with the sabbath and the house of God. If 
they had occasion to discharge saliva from their 
mouths, in the midst of the public service, it was ac- 
complished very unceremoniously, throwing it about 
offensively, and perhaps with noise, without the use 
of a handkerchief. In short, their whole manner of 



HABITS IN THE PULPIT. 253 

performing every thing they were called to do or say, 
was without taste, without that quiet and gentle 
dignity, which ought ever to mark what is done in the 
sacred desk. Carefully guard against such coarse, 
repulsive habits. Let nothing escape you, which may 
tend, either in matter or manner, to jar the feelings 
of the most fastidious member of the assembly who 
is reasonable, or to produce an emotion unfriendly to 
that solemn Christian composure which becomes the 
place. 

9. Let not your commencement of the public ser- 
vice, either as to voice or manner, be abrupt, harsh, 
or loud ; but studiously gentle and reverential. Offences 
against this obvious rule of propriety are exceedingly 
common. Every thing that looks like haste, or the 
want of due solemnity, never fails to repel correct 
minds. And every thing in the tones of the voice, 
which indicates the absence of that sacred awe which 
ought to fill the mind in entering on the duty of dis- 
pensing sacred things, is no less obvious and repulsive. 
Let your whole manner, in first rising in the pulpit, 
be in harmony with the occasion and the place. 

10. Be not in haste to pass from one part of the 
service to another, before the preceding is finished. 
It is by no means uncommon to see the occupant of a 
pulpit rise for prayer, before the psalm is completed ; 
and still more frequently, rise to commence his ser- 
mon, while the praises of God are going on. Nay, 
while the last verse of the psalm or hymn was singing, 
I have known several who always stood up ; turned 
over the leaves of the Bible ; adjusted marks for 
passages to which they wished to refer ; and seemed 
to be entirely absorbed in something entirely different 

22 



254 LETTERS ON CLERICAL MANNERS. 

from that part of the service which was then going 
on. I must confess that this strikes me as a great 
impropriety. Is the conductor of the public service 
to consider himself as taking a part in it or not ? If 
he do, then surely he ought not to pass from one to 
another, until the former be finished. While he is 
eagerly engaged in searching for passages of scripture, 
he cannot be really uniting with his fellow-worship- 
pers in singing the praises of God from the heart, 
however his lips and voice may be employed. Besides, 
where is the need of so much expedition ? Why should 
you be in haste to pass on to another exercise, until 
the preceding is completed ? If the worship of God 
were irksome, and you wished to bring it to a close as 
soon as possible ; or if you believed your sermon to 
be much better than prayer or praise, you might be 
in a hurry to pass from the latter to the former. But 
as you would not be willing to avow either of these, 
let nothing that would imply either mark the progress 
of the public service. 

11. But sometimes a still more striking indecorum 
occurs. It is that of a minister who, when standing 
in the pulpit, while a brother is officiating in prayer, 
has been occupied, a number of minutes before the 
prayer was ended, in looking for the psalm which was 
to succeed, or for the chapter which was to be read ; 
and actually rustling the leaves for that purpose, in a 
manner audible, as well as visible, to the greater part 
of the congregation. It is difficult to speak of such a 
practice in terms of sufficiently strong reprobation. It 
is indeed, an offence against decorum so flagrant that 
it is wonderful how any one who had the least desire 



HABITS IN THE PULPIT. 255 

cither to be, or to be thought devout, could possibly 
fall into it. 

12. Let me advise you, in public prayer always to 
close your eyes. I should not mention this, were it 
not that some ministers of our church, and some of 
no inconsiderable eminence, have been in the habit of 
conducting public prayer with their eyes open, to the 
great annoyance of many who witnessed the practice ; 
and were it not also, that the celebrated and truly 
excellent Dr. Doddridge, in his " Lectures on Preach- 
ing, &c," seems to give it the sanction of his advice. 
I am persuaded that if you can, without great incon- 
venience to yourself, keep your eyes constantly shut 
in this exercise, it will be found much preferable to 
the opposite method. To many persons, the appear- 
ance of the eyes open in prayer is really painful. And 
when they are kept open, it is extremely difficult, 
especially to some individuals, to keep them from 
wandering to different objects, and parts of the church, 
and thus, in some degree, interfering with that entire 
abstraction of the thoughts from sensible objects, 
which is certainly desirable. 

13. Study to administer the sacraments of the 
church in a manner adapted to make a distinct and 
solemn impression. Let there be no appearance of 
coarseness, haste, or carelessness in your mode of ad- 
ministering those peculiarly interesting ordinances. 
As they mean much in reality ; so let them be seen 
to mean much in your hands. When you are about 
to administer the ordinance of baptism, either to 
adults, or infants, be careful to inform the persons 
concerned, unless you are perfectly sure that they are 
informed beforehand, of all the questions which you 



256 LETTERS ON CLERICAL MANNERS. 

intend to address to them ; where and how they are 
to stand, &c. ; as these are points with respect to 
which the usages of churches are not entirely uniform. 
In short, try to guard against their being taken by 
surprise, or embarrassed by any part of the service. 
In like manner, in the administration of the Lord's 
Supper, whether the communicants sit at tables or in 
pews, take care to have every thing so far prepared 
and adjusted beforehand, as that there may be nothing 
likely to occur to jar the feelings, to incommode, or 
to impair the solemnity of the scene. Let there be 
no undue haste ; no omission of what is necessary for 
the comfort of the communicants and others; but 
every thing studiously ordered in such a manner as to 
render the whole occasion, as far as possible, solemn, 
impressive, and edifying to all classes who may 
witness it. 

14. Guard against making your public services too 
long. The opposite to this advice is a fault which 
often occurs, and which is always unfriendly to edifi- 
cation. Whenever weariness begins, edification termi- 
nates. It was well said by Whitefield, that a sermon 
of more than an hour long, though preached by an 
angel, would appear tedious, unless the hearers were 
angels too. Where there is more than one service 
statedly performed, no sermon ought ever, on an 
ordinary occasion, to be more than forty-five minutes 
in length ; nor ought the whole service, at any one 
time, to be longer than an hour and a half. And if, 
at any time, you are compelled, by special circum- 
stances, to preach longer, let all the other parts of the 
service be, in a corresponding degree, abridged. Some 
ministers manifest a degree of thoughtlessness, or 



HABITS IN THE PULPIT. 257 

want of judgment, on this subject, truly wonderful. 
If at any time they are betrayed into an inordinate 
tediousness in their sermons, they seldom fail, at the 
same time, to make the portion of scripture read, the 
prayers, and the psalms, all in like proportion tedious. 
This is extremely ill-judged, and often interferes most 
essentially with the edification of many hearers. It 
appears to me proper to urge this advice with especial 
earnestness, in reference to those occasions on which 
the Lord's Supper is dispensed. At such peculiarly 
solemn and interesting seasons, when the services are 
unavoidably much longer than those of an ordinary 
sabbath, I have often been surprised to see clergymen 
take so little care to abridge those parts of the ser- 
vice which easily admit of being shortened. On such 
occasions, by making the sermon shorter than usual, 
and by lopping off a small portion from each of the 
other exercises, a very convenient length of the whole 
may be readily attained. 

15. Never render yourself remarkable by continu- 
ally making a display of a white handkerchief in the 
pulpit. I say, by making a display of it. To have 
such a handkerchief, if convenient, in the pulpit, and 
to use it on proper occasions, and in a proper way, 
are by no means objectionable. But to hold it up 
frequently and in a flourishing manner, as if to invite 
the notice of the congregation, is a practice unworthy 
of a man of sense. Indeed, with regard to every 
part of your dress, or other appendage of your per- 
son, never allow it, on any occasion, to have the ap- 
pearance of engaging a single thought. 

16. When you have occasion to reprove any dis- 
orderly person in the house of God 3 guard against in- 

99 * 



258 LETTERS ON CLERICAL MANNERS. 

dulging or betraying irascible feeling. It is peculiarly 
unseemly, and out of season, for a minister of the 
gospel, in the pulpit, and in the very act of exhorting 
men to obey the commands of God, to lose his temper, 
and give way to that which may even possibly be re- 
garded as an effusion of anger. Do not make your 
reproofs from the pulpit very frequent, or else they 
will become cheap. When you think yourself called 
in duty to administer a reproof, do it seriously and 
solemnly, but mildly. Sometimes it is best to come 
to a full stop, and look at the individual offending, in 
perfect silenc.e, until every eye shall be directed to- 
ward him. At other times, it may be proper to re- 
quest the sexton to attend to those persons who are 
disturbing the congregation, and to direct them, if 
they cannot be persuaded to behave decently, to leave 
the assembly. Sometimes a pause, without naming 
or indicating any individual, and uttering a sentence 
or two on the importance of reverencing the name and 
worship of Jehovah, may answer every purpose. The 
cases, I presume, will ever be found few in which it 
can be necessary to administer a direct and personal 
rebuke. But, whatever may be the form of admoni- 
tion which the case requires, deliver it in a grave, 
mild, and gentle manner. Never attempt to taunt 
the offenders by sarcasm, or to turn the laugh on 
them by wit. This might do very well in a secular 
assembly ; but is not proper for a minister of religion, 
and in the house of God. 

17. Let your deportment in quitting the pulpit, and 
withdrawing from the church, be of the same general 
character with that which was recommended in ap- 
proaching and entering it. Retire as soon as you 



HABITS IN THE PULPIT. 259 

can, gravely, silently, and alone. Discountenance the 
practice which I have known some ministers to indulge 
to a considerable extent ; I mean that of stopping to 
converse with a number of individuals, at the close 
of the public service ; with some, as a mere matter 
of social respect and ceremony ; with others, perhaps, 
on the subject of the discourse just delivered ; and 
with a third class on the subject of religion generally. 
In general, give no encouragement to any of these 
classes of persons to stop for the purpose of conversing 
with you at this unseasonable time. Not the first 
class ; because mere social conversation is extremely 
apt, even on the Sabbath, and in the house of God, 
to degenerate into worldly chat, before we are aware, 
and to banish from the mind the most solemn subjects 
of contemplation in which we may have been engaged. 
Not even, in ordinary cases, the second and third 
classes ; because, although it may, on some special 
occasions, be your duty to gratify those who may wish 
to remain a few minutes, for the purpose of conversing 
with you, and it might appear morose to decline it ; 
yet yielding to a practice of that kind, may be very 
injurious. At the close of the public service, you 
will generally find yourself fatigued, and often ex- 
hausted. This is a very unfit condition in which to 
enter on conversation in reference to the most im- 
portant of all subjects. And frequently has a min- 
ister, before he was aware, materially injured himself, 
by pausing to engage in conversation, while fatigued 
with a preceding service. 

Besides, on the score of example, ministers ought, 
by all means, to be in the habit of retiring from the 
house of God to their place of abode, in serious and 



260 LETTERS ON CLERICAL MANNERS. 

solemn silence. What would be the consequence, if 
every hearer, at the close of the public service, were 
to linger about the church, receiving and paying 
civilities ; making social inquiries ; hearing or telling 
news ; or even conversing on the subject of the min- 
ister's discourse ? Is it not evident that a scene of 
noise and disorder must ensue, and that the practical 
influence of the exercises of the sanctuary would 
probably be very transient ? And shall a minister, by 
his own example, sanction any thing which, if it were 
to become general, would produce incalculable mis- 
chief ? I have known many a congregation, especially 
in the country, the members of which were in the 
habit of spending a considerable time, both before the 
commencement and after the close of the public ser- 
vice, in social chat, and sometimes in that of a very 
light and unsuitable kind. And I must say, that, in 
general, when I have observed this, I have been 
strongly inclined to lay a large share of the blame at 
the door of their pastor. If a proper example had 
been, in all cases, set by him, such a practice could 
not have been long kept in countenance. 

18. When you are seated in the pulpit with another 
minister, let your conversation with him be in a low 
and inaudible voice. I have known a minister, sitting 
in the pulpit with a clerical brother, to talk so loudly, 
that the sound of his voice might be heard almost over 
the whole church. I have known others, so far to 
forget themselves as not only to smile, but to laugh 
outright, at something which had been said in the 
course of this pulpit dialogue. Every thing of this 
kind makes an unpleasant impression, and ought to 
be avoided. Let all conversation in the pulpit be 



HABITS IN THE PULPIT. 261 

conducted in a whisper, audible to none but those who 
are engaged in it ; and let the most perfect gravity 
of countenance be constantly maintained. There is 
no doubt that cases may occur in which a smile in the 
pulpit may be very innocent. But how shall the 
members of a congregation know when, or how far, it 
is so in any particular instance ? The motto of every 
Christian, and especially of every Christian minister, 
on all such occasions is, " Shun the very appearance 
of evil." 

19. I know not a more suitable place than this for 
taking notice of another habit frequently indulged by 
clergymen. I mean the habit of conversing aloud, 
and sometimes even jocularly, at funerals. If ministers 
of religion find no convenient opening, at funerals, 
for making appropriate remarks " on the frailty of 
life, .and the importance of being prepared for death 
and eternity,' ' they at least owe it to decorum not to 
join in conversation calculated to banish such thoughts 
from their own minds, and those of others. I have 
often been surprised and pained to hear such conver- 
sations carried on in funeral assemblies, when several 
ministers of the gospel were present. If you cannot 
regulate the course of conversation more agreeably to 
your mind, it is far better to sit gravely silent. Let 
it be seen that there is at least one person present, 
who is engaged in serious meditation. Let me also 
advise you to observe the same rule when you are 
walking in procession at funerals, to the place of in- 
terment. I have seen ministers, in these circum- 
stances, talking, and even laughing audibly, on indif- 
ferent subjects. Is not this a manifest indecorum ? 
Surely it is not requiring too much to say, that when 



262 LETTERS ON CLERICAL MANNERS. 

you are conveying the dead to the " house appointed 
for all living," your subjects of discourse, your coun- 
tenance, and your tones of voice, ought to be of that 
grave, thoughtful, and subdued character, which is in 
harmony with the scene. 

20. Sometimes when a brother occupies your place 
in the pulpit, you may be called upon to make a 
prayer, either before or after sermon. Whenever 
this is the case, carefully avoid making the prayer a 
vehicle of flattery to him who has just preached, or 
who is about to perform that service. This is fre- 
quently done ; and yet it is obviously, in a high de- 
gree, both criminal and contemptible. We may, 
indeed, sometimes, almost apply to it the language of 
an inspired apostle, on another occasion, and call it 
" lying to the Holy Ghost." Let no such impious 
sycophancy ever pollute those prayers in which a whole 
assembly are expected to join. Let me also put you 
on your guard against flattering a brother, who has 
just laboured for you, in a manner less impious, but 
still worthy of being totally condemned, I refer to 
the manner in which many ministers are in the habit 
of making their grateful acknowledgments to their 
brethren, for the official help afforded them ; too fre- 
quently in the style of flattery, sometimes in that of a 
very gross kind; lauding their sermons in strong 
terms ; and addressing them in a way which, if it do 
not minister to their vanity, it is because it is too 
fulsome to be mischievous. Shun every approach to 
this sin. To thank a brother for his services, if they 
be really valuable, is, in common, quite enough. If 
there be, in any case, a call to go further, and to ex- 
pr* b a favourable opinion of a sermon, let it be done 



HABITS IN THE PULPIT. 263 

with studied moderation, and always rather fall below 
the truth than transcend it. 

21. When you appear in the sanctuary as an ordi- 
nary hearer, let your deportment ever exemplify those 
rules of serious, meek, and respectful attention which 
you inculcate on others. It has been remarked, that 
some clergymen are among the most inattentive and 
irreverent hearers that enter the house of God. Per- 
haps one of the infelicities of their profession is, that 
they are too apt to hear as critics ; to be constantly 
measuring the discourses of others, by those canons 
of composition which they have been in the habit of 
regarding as obligatory ; and when these are palpably 
violated, to manifest by their looks and manners the 
disrespectful feelings which occupy their minds. 
Hence, they turn away from the preacher, as if de- 
sirous of escaping from the sound of his voice, gaze 
about the house, or lean down their heads, as if en- 
deavouring to compose themselves to sleep. I have 
also known ministers who were in the constant habit 
of placing themselves, during public prayer conducted 
by others, in such postures, and to indulge in such 
employments, as have, to say the least, very little of 
the appearance of devotion. Some clergymen, during 
public prayer, are frequently, if not generally, em- 
ployed in looking round the church, in adjusting their 
dress, in fixing their hair, and in constantly changing 
their posture, as if impatient of the continuance of 
the exercise. All this is indecorous in any one ; but 
especially in a minister of the gospel. If he allow 
himself thus to act, what can^ be expected from the 
mass of hearers, who always look to those who 
sustain the sacred office to go before them in devotion, 



264 LETTERS ON CLERICAL MANNERS. 

purity, and every thing that is ornamental in Chris- 
tian deportment ? 

To this point allow me to direct your particular 
attention. Let none have occasion to say, that your 
devotion is official, not personal ; and that, when you 
are out of the pulpit, you can be as remote from the 
solemnity which becomes the house of God, as any of 
your neighbours. On the contrary, let your serious 
countenance, your wakeful, erect, fixed attention, your 
meek, respectful air, your universally devout manner, 
even when you are seated among others, as a common 
worshipper, manifest that you are yourself really 
engaged in those things which, from the pulpit, you 
recommend to others. Remember that, if your per- 
formances in the pulpit, from Sabbath to Sabbath, put 
to the test your ministerial gifts ; your manner of at- 
tending on the service of the sanctuary, as a common 
worshipper, puts to an equally decisive test your 
Christian graces. When you join, then, in the devo- 
tions led by another, and listen to instruction from a 
brother's lips, endeavour to lay aside the feelings of 
the minister, and to sit, an humble, candid learner at 
the feet of the Saviour's servant ; recollecting that, 
if you are saved, it must be by the same rich grace ; 
and if edified and comforted, it must be by the same 
simple, precious, humbling truths and promises which 
you recommend to the most illiterate of your hearers. 
In a word, I am persuaded that ministers, by their 
exemplary manner of attending on the ministrations 
of others, may, and often do, preach as solemnly, and 
impress those around them as powerfully, as by the 
best services which they ever perform in the sacred 
desk. 



HABITS IN THE PULPIT. 265 

22. Avoid much exposure to cold air immediately 
after leaving the pulpit. You ought to be aware that 
cold air received into your lungs, or striking on your 
body, while you are warm with speaking, is peculiarly 
dangerous, and may be productive of fatal mischief. 
Carefully avoid such exposure, especially in very damp 
or piercing weather. When you leave the church, in 
such weather, throw around your person a warm cloak. 
Hold it up in such a manner as completely to cover 
your mouth and nostrils ; and take care to inhale none 
but the air which is enclosed, and the temperature of 
which is moderated, by your cloak. And, let me 
add, take all these precautions at night with very par- 
ticular care. Some preachers, after having addressed 
crowded assemblies, in very cold weather, in the eve- 
ning, do not scruple to ride home, several miles, at a 
late hour. This is always dangerous, and ought never 
to be done without wrapping up with peculiar care, 
and using every precaution to guard your body and 
lungs against the night air. 

23. When you have been a hearer, do not quit the 
church criticising the sermon, and especially in an 
audible voice. This is not unfrequently done ; not 
always in the happiest manner ; and sometimes, un- 
fortunately, within the hearing of the preacher. The 
character of a criticising hearer of sermons, is not a 
very good one at best. He is not likely to obtain 
much practical benefit from hearing. And when he 
proclaims his criticisms, at the very door of the sanc- 
tuary, or on his way from it, he perhaps extends an 
injury to others. Always be a candid hearer of other 
men's sermons. When you can speak favourably of 
them, do it ; but not noisily or publicly. When you 

23 



266 LETTERS ON CLERICAL MANNERS. 

are constrained, if you say any thing, to censure, give 
utterance to your sentiments as gently and as privately 
as possible, consistently with Christian integrity. 

24. Finally, as I advised you to go from your knees 
to the pulpit, so I would, with equal earnestness, ad- 
vise that you go from the pulpit to your knees. If 
you are faithful, you will often exhort your hearers to 
retire from the church to their closets, to meditate, 
and implore the divine blessing on what they have 
heard. And why is it not equally the privilege and 
duty of ministers to meditate and implore a blessing 
on what they have said ? Nay, has not the spiritual 
guide more numerous and more solemn reasons for 
following all his efforts with his prayers, than any 
other person ? It was well remarked by an old divine, 
that " the minister who is more before his people in 
public, than he is before God for them in private, has 
little reason to expect a blessing on his labours.' ' 



LETTER XI. 



And the apostles and elders came together for to consider of this 
matter. — Acts xy. 6. 



CONDUCT IN CHURCH JUDICATORIES. 

My dear young friend: — I have repeatedly had 
occasion to observe, that every part of the deport- 
ment of a minister is important, both to himself and 
the church. He cannot be said, in the discharge of 
any official duty, to act for himself alone. In all 
that he does, the whole body of Christ has an interest. 
But this remark applies to no part of his duty more 
strongly, than that which he performs as a member 
of the judicatories of the church. When a minister 
takes his seat in any one of these judicatories, he 
places himself in a situation in which every thing that 
he says and does, may, for what he can tell, exert an 
influence to the remotest bounds of the church to 
which he belongs, and may have a bearing on the 
comfort, respectability and usefulness of his brethren, 
as well as himself, to an extent which no one, at pre- 
sent, can measure. In this situation, he is called con- 
tinually to act with others, a? well as for others ; and 
almost every hour to give a touch more or less impor- 
tant, to the ark of God. 

(267) 



268 LETTERS ON CLERICAL MANNERS. 

To suppose " a steward of the mysteries of God/' 
capable of addressing himself to duties so peculiarly 
interesting and momentous as these, with levity or 
indifference, would be to suppose either a want of con- 
sideration, or a want of principle, truly deplorable. 
Here, if ever, he ought to be awake to all the solem- 
nity of his situation ; and to be anxious to summon 
to his aid all those dictates of wisdom and holy fidelity 
which he continually needs. He who does not feel 
deeply serious, when he is about to deliberate, with 
his brethren, on the great concerns of the Redeemer's 
kingdom, and to take steps which may vitally affect 
that kingdom, not only in a single congregation, but 
in many congregations, has little indeed of the spirit 
of a " watchman on the walls of Zion." And he who 
is not aware of the danger, that his own prejudices, 
passions, and folly may interpose an unhallowed in- 
fluence in all his deliberations and discussions on these 
great concerns, will not be likely to be much employed 
in watching and praying against that influence. 

I must say, that there appears to me much need of 
attention to this subject. It has seldom been my lot 
to witness the proceedings of any of the higher judi- 
catories of the church, either as a member or specta- 
tor, without having occasion, as I thought, to lament 
that correct views and habits, in relation to this 
matter, were not more prevalent. I have seen excel- 
lent men expose themselves, give pain to others, and 
even embarrass ecclesiastical business, by mere inad- 
vertence. And I should certainly have esteemed it a 
happy circumstance for myself, if I had been put on 
my guard, in early life, against many of those mis- 
takes and faults into which I fell, from want of suit- 



HABITS IX JUDICATORIES. 269 

able instruction and training, on a point so deeply 
interesting to all who wish to see dignity, order, 
wisdom, brotherly love, and piety, marking the pro- 
ceedings of every ecclesiastical body. 

It will readily occur to you that there is an import- 
ance attached to this subject which is altogether 
peculiar. In state legislatures, in congress, and in 
most of the secular deliberative assemblies which con- 
vene, the time which may be spent in their sessions is 
not rigidly limited. If the debates be protracted, and 
they cannot complete their business in three or four 
weeks, they may take, if they see proper, double or 
treble that period. And if a high degree of heat, 
disorder, or even violence, should unfortunately mark 
their proceedings, decent people may deplore it, but 
the great interests of religion may not be materially 
compromitted, inasmuch as they are not religious 
bodies. But it is otherwise with our ecclesiastical 
judicatories. For various reasons, they cannot possi- 
bly continue to sit beyond a very few days. Every 
moment, therefore, is to them doubly precious. Of 
course, every moment's interruption, and every un- 
necessary, worthless speech, become serious evils ; 
evils to the cause of Christ : and whenever heat, dis- 
order or violence occurs among the ministers and 
elders of the church, religion bleeds at every pore. 
As ecclesiastical judicatories are purely religious 
bodies, so they ought to bear a religious character, in 
all their deliberations, and in every movement. Surely, 
then, this is a concern in which all our wisdom as 
men, and all our piety and prudence as Christians, 
are most solemnly put in requisition. 

This subject is so extensive that I cannot under- 
23* 



270 LETTERS ON CLERICAL MANNERS. 

take to consider it in its minute details. Permit me, 
however, to suggest a few general counsels ; and to 
accompany each, as I proceed, with some brief explan- 
atory or corroborative remarks. And 

1. My first counsel is that you make a point of 
being perfectly punctual in attending on every judi- 
catory of the church in which it is your duty to be 
present. 

This is a duty of far more deep and vital import- 
ance than most ministers appear to imagine. The 
faithful discharge of it bears relations, and exerts an 
influence, which, unless I am deceived, are seldom duly 
considered. Among the many reasons which might 
be urged in favour of this opinion, the following are 
certainly entitled to your serious regard. 

(1). Your ordination vows will demand constant 
attention to this duty. In that solemn hour, in which 
you kneel before God, and, surrounded by the church 
and her ministry, receive the imposition of " the 
hands of the presbytery," you will promise to be 
" subject to your brethren in the Lord," and to be 
" faithful and diligent in the discharge of all the 
public, as well as the private duties of your office." 
Now, there is scarcely any public duty more import- 
ant than that for which I am pleading. Of course, 
he who neglects it violates his solemn engagements. 
Nor is this all. These judicatories form an essential 
feature of Presbyterian church government. To 
abolish them, would be to abolish Presbyterianism. 
Consequently, he who allows himself habitually and 
unnecessarily to neglect attendance on them — is un- 
faithful to his solemn profession — is no Presbyterian 
in fact, whatever he may be in name. 



HABITS IX JUDICATORIES. 271 

(2). If these ecclesiastical assemblies ought to be 
maintained, then it is plain that all who are properly 
members, ought to be punctual in their attendance, 
on the principles both of equity and benevolence. 
He who neglects them, thereby refuses to render his 
share of service to the church, and throws an additional 
and unequal burden on those of his brethren who make 
conscience of attending. Is this consistent with good 
morals, to say nothing of higher considerations ? It 
is, certainly, not doing to others, as we would that 
they, in like circumstances, should do to us. 

(3). A punctual attendance on the ecclesiastical 
judicatories to which a minister belongs, is indis- 
pensable to his attaining a high and desirable standing 
among his brethren, and enjoying their affectionate 
confidence. It is the remark of one of the wisest and 
most venerated ministers of the Presbyterian church 
now living, that "he has never known a minister, in 
our connection, who was either very useful, or very 
respectable, that did not give his presence at presby- 
tery, synod, and assembly, whenever that duty became 
incumbent." * 

The reasons are many and obvious. The minister 
who seldom appears among his brethren, in their 
ecclesiastical meetings, has, commonly, but little inter- 
course with them, as ministers, at all. He is, conse- 
quently, but little known to them. Of course, he 
cannot possibly enjoy much of their confidence, or 
have much influence among them. They see little of 
him in person; but they habitually witness his negli- 

* Rev. Dr. Green. " Charge at the Ordination of Messrs. J 
B. Linn/ ; &c. [Dr. Green died May 19th, 1848. in the 86th 
year of his age. Ed. of the Board of Pub.] 



272 LETTERS ON CLERICAL MANNERS. 

gence and deficiencies. Will these be likely to com- 
mand either their respect or their love ? The minister, 
then, who unnecessarily absents himself from the judi- 
catories of the church, does a complicated injury to 
the cause of Christ ; but he injures his own character, 
standing, and influence in the sacred office, quite as 
much, if not more than any other interest. 

(4). A punctual attendance on the ecclesiastical as- 
semblies under consideration, is the best school in the 
world in which to study church government. I know 
that you have read books, and heard lectures on this 
department of theological study. But the knowledge 
derived from books and lectures is apt to be theoreti- 
cal, and to make but a slight impression on the mind. 
When you come to occupy your seat, and act your 
part in ecclesiastical judicatories, you see the great 
principles of church government, as it were, embodied 
and exhibited in actual cases. And being called upon 
closely to contemplate these cases, to study them, to 
view them under various aspects, and to listen to 
ample discussions on their real merits ; we may be 
said, in these circumstances, to enjoy advantages for 
investigating principles, and having the results of in- 
vestigation deeply and strongly impressed upon our 
minds, which no retired study can so well furnish. 
Whatever may have been your previous reading, never 
expect to find yourself expert in comprehending and 
applying the great doctrines of church government, 
unless you have studied them much on the floor of 
judicatories. If you carefully observe what passes, 
you will observe men of excellent minds, who are not 
in the habit of attending those judicatories, often be- 
traying a degree of ignorance, on some of the very 



HABITS IN JUDICATORIES. 273 

first principles of church discipline, as ludicrous as it 
is disreputable. 

(5). Finally, a due attendance on the assemblies 
under consideration, is one of the best means of ob- 
taining and constantly extending and improving a 
connected knowledge of the history of our church. 
Whatever other part of ecclesiastical history a minister 
is ignorant of, he ought certainly to be well acquainted 
with the history of his own church ; and especially 
of that portion of it which is embraced within his 
own time. But even this portion will not be thoroughly 
gained and kept up by any member who is not in the 
constant habit of attending on the judicatories of his 
church. Before these assemblies all the principal 
facts are made to pass. And they appear there with 
a life and force much more impressive, much more 
likely to be remembered, and in connections and cir- 
cumstances better adapted to leave their appropriate 
lessons, than if contemplated only by means of an 
oral statement, or a printed page. Show me a Pres- 
byterian minister who is familiarly acquainted with 
the history of his own church, and especially since he 
entered her ministry, and I will, without hesitation, 
show you a man who has been constant and punctual 
in attending on her judicatories. 

It is evident then, whether we consider the honour 
of our religion, the edification of the church, the ful- 
filment of our official vows, the duty which we owe to 
our fellow-servants, the promotion of our own respecta- 
bility and influence among our clerical brethren, or 
the extension and improvement of our own ecclesiasti- 
cal knowledge, we ought to make a point of appear- 
ing, as punctually as possible, in every judicatory 



274 LETTERS ON CLERICAL MANNERS. 

of the church in which we have a right to occupy 
a seat. 

2. Make a point, not only of attending every 
meeting, but- also of being punctually present at the 
opening of the judicatory. It is possible that the first 
acts of business may be decidedly the most impor- 
tant. In this case, tardiness may be quite as injurious 
as total non-attendance. And even if this be not the 
case, as most commonly it is not ; a variety of things 
may pass before your arrival, absolutely essential to 
an intelligent and connected view of the proceedings. 
Let no ordinary engagement interfere with perfect 
punctuality in this matter. Be on the ground among 
the earliest ; and you will find more advantages con- 
nected with such a system than I can well enumerate. 
To say nothing of many other considerations, what 
right have you to occupy the time and swell the 
minutes of the judicatory by compelling them to re- 
ceive and record j our apologies for delinquency? 

3. I would advise you to prepare for attendance on 
every judicatory, by serious retirement, meditation 
and prayer. 

If every "creature" that we enjoy ought to be 
"sanctified by the word of God and prayer," surely 
this ought to be more especially the case with one of 
the most important official duties in which we can 
possibly engage. When we are about to meet with 
our fellow-servants, as a judicatory of Jesus Christ, to 
deliberate and consult respecting the interests of the 
Redeemer's kingdom ; to act together in our public 
and ministerial character, not merely for the welfare 
of a single soul, but for that of many congregations, 
and perhaps, of the whole church with which we are 



HABITS IN JUDICATORIES. 275 

connected ; and when we know not how far the influ- 
ence of what we say and do may extend; surely we 
ought to address ourselves to all such duties, with the 
most serious consideration, and with humble, impor- 
tunate prayer for all that wisdom, and guidance, and 
strength which we need. I had almost said, if there 
be any occasion on which a man of enlightened piety 
should feel serious and devout, it ought to be on the 
approach of such an assembly. 

Let me urge you, then, whenever you are about to 
attend any church judicatory, and especially those of 
the higher kind, in all the movements of which large 
and momentous interests are involved ; to set apart 
a portion of time for special prayer, with a particular 
view to this object. If you be about to take your 
seat in a Synod or in the General Assembly, let the 
whole day before you set out, if practicable, be ob- 
served as a day of solemn prayer, accompanied with 
fasting. If the discharge of necessary duties preclude 
the possibility of this, as may sometimes be the case, 
make a point of redeeming at least one hour for special 
retirement and devotion, in reference to your antici- 
pated engagement. And in this solemn hour, en- 
deavour to ponder deeply in your heart, and to spread 
before the Lord, all the magnitude and difficulty of 
the work which you have in prospect ; and all the 
temptations and dangers to which you may be exposed, 
from your own infirmities, and those of others. Pray 
that you may be inspired with heavenly wisdom in all 
the business that may come before you : that you may 
be enabled, in every case, to take just views of truth 
and duty ; that you may be guarded from prejudice, 
from passion, and from every unhallowed temper : that 



276 LETTERS ON CLERICAL MANNERS. 

you may be enabled always to act from the purest 
motives, and with a single eye to the Redeemer's 
honour: that you may be preserved from giving a 
wrong touch to the ark, either ignorantly or pre- 
sumptuously ; that you may not be permitted, unne- 
cessarily or improperly, to wound the feelings of those 
with whom you may be called to act ; and that, in all 
the proceedings of the judicatory, you may be enabled 
to judge and act in such a manner as that the peace, 
purity, and edification of the body of Christ may be 
happily .promoted. 

Nor ought you to forget, in these moments of hum- 
ble and tender approach to the King of Zion, to pray 
for the brethren with whom you are about to act, as 
well as for yourself. Pray that they may be so en- 
lightened, aided, sanctified, counselled and controlled 
in every thing ; may be so guarded from the influence 
of erroneous views, and from the ebullitions of un- 
hallowed feeling, that " all things may be done 
decently and in order," and may issue in the advance- 
ment of the great cause of truth and righteousness. 
If every member of ecclesiastical judicatories attended 
their meetings, respectively, under that kind of influ- 
ence w T hich such exercises, faithfully conducted, would 
be likely to inspire, how T different would be their as- 
pect and their results, from those which we frequently 
witness ! 

4. Not only engage in these exercises before the 
judicatory assembles ; but endeavour every day, 
through the w^hole of its sessions, to repeat similar 
exercises in reference to this matter. Ponder much 
and frequently, more especially on the introduction 
of each new article of business, on the nature and 



HABITS IN JUDICATORIES. 277 

importance of the duties devolving on the body. 
Labour and pray without ceasing, that a deep sense 
of the majesty and glory of Sion's King; of the un- 
speakably interesting character of his kingdom ; and 
of the solemnity of every step which has a bearing on 
that kingdom, may dwell upon your own mind, and 
the minds of others, in every part of the business in 
which you engage. If you desire to be constantly 
watchful, constantly wise, constantly aided and di- 
rected in the best manner, you must daily and hourly 
ask for it. I know of no situation in which you will 
more urgently need the constant supplies of heavenly 
grace, than when standing among the representatives 
of the church, to consult respecting her delicate and 
dearest interests. 

5. When you take your seat in an ecclesiastical 
assembly, do not expect too much of the pleasing and 
edifying kind. I have known some young ministers, 
who the first time they attended such an assembly, 
were greatly disappointed, and even disgusted. They 
had formed to their own minds a picture of ideal ex- 
cellence, which can never be realized in this imperfect 
world. It seemed not to have occurred to them, that 
diversity of opinion, and an ardent manner of ex- 
pressing opinions, on both sides, would be likely, in 
any case, to mark the proceedings of ecclesiastical 
men. They forgot that even in the synod of Jerusa- 
lem, made up as it was of venerable apostles and 
elders, there was "much disputing.'' They forgot 
that Paul "withstood Peter to the face," because he 
thought that "he was to be blamed," on a certain 
matter of ecclesiastical business, to which probably 
the inspiration of neither extended. If things of this 
24 



278 LETTERS ON CLERICAL MANNERS. 

kind occurred then, how much more may we expect 
them to occur now ! Besides, it ought to be recol- 
lected, that, even when an assembly of pious men are 
entirely agreed respecting the general propriety of a 
certain measure, they may differ greatly, and not with- 
out reason, as to the best means of accomplishing it ; 
and it were hard, indeed, to deprive them of the privi- 
lege of discussing, and even at considerable length, 
the probable tendency of the alternate means proposed. 
Every one acquainted with ecclesiastical bodies, knows 
that, not unfrequently, those who were most warmly 
in favour of a projected plan, and, in the outset, most 
impatient of opposition to it, have, after half a day's 
or a day's discussion of the subject, seen difficulties 
in the plan which they had not discerned before, and 
become quite as willing to abandon it as any persons 
present. Who can tell but that such a discussion, 
irksome as it sometimes is, may be the instrument of 
more good to the church of God than half a dozen 
common sermons ? That this may be, and, indeed, 
often has been the case, I think there can be no rea- 
sonable doubt. 

I know that some excellent men, of a querulous or 
fastidious turn of mind, frequently have in their 
mouths the complaint of the famous Gregory Nazi- 
anzen, who said that " he never saw any good result- 
ing from synods or councils." This is the sentiment 
of a narrow or a cynical mind. Did no good result 
from the synod whose meeting and decrees are re- 
corded in Acts xv. ? Did no good result from the 
Council of Carthage, in 253 ; from that of Nice, in 
325 ; from the synod of Dort, in 1618, or from the 
Assembly of Divines at Westminster, in 1643 ? My 



HABITS IN JUDICATORIES. 279 

dear young friend, do not indulge in this querulous 
temper. Make allowance for the imperfections of 
men. If you see any thing wrong in a church court, 
you are not bound to approve it. Nay, in most cases, 
you are bound freely and openly to bear testimony 
against it. But to indulge a disposition to condemn 
all church courts in the gross, because we occasionally 
see what is undesirable in their proceedings, is just as 
unreasonable as to condemn all civil courts of justice, 
as useless or pernicious, because we now and then wit- 
ness a revolting scene, arising from the want of skill 
or fidelity in those who conduct them. Let the gov- 
ernment of the church be administered under what 
form it may, human frailty will attend the administra- 
tion. While you mourn over this, let it not tempt 
you to become disaffected to the regular support of 
ecclesiastical government and discipline. See that as 
little as may be of this frailty be found with yourself; 
and, for the rest, pray without ceasing that it may be 
restrained, removed, or overruled for good. 

6. When you have taken your seat in any judica- 
tory, be conscientiously punctual in attending on all 
its sessions. Give yourself wholly to the business of 
the body. 

There is a fault in this respect which is indulged so 
frequently, and to such an extent, as to produce an 
amount of evil truly formidable. It is well known, 
that a number of those who attend on the higher 
judicatories of the church, when they convene in 
large cities ; and especially of those who are com- 
missioned to sit in the General Assembly, employ 
only a part, and sometimes a very small part of 
their time, after taking their seats, in attending to 



280 LETTERS ON CLERICAL MANNERS. 

the duties which devolve upon them as members 
They make no scruple of engaging in parties of plea- 
sure, and in plans of secular business, which take them 
away, time after time, for a number of hours, or per- 
haps for a day together, from the body which they 
professedly came to attend ; and for which, perhaps, 
they receive a compensation. And, even when they 
in a sort attend, they are scarcely ever punctually 
present at the hour of meeting ; but generally from 
half an hour to an hour behind the time. The conse- 
quence is, that, when inquired for, they are frequently 
not to be found ; and when they come in, it is often 
in the midst of a discussion, or in the midst of the 
reading of an important paper, without a knowledge 
of which the cause under consideration cannot possi- 
bly be understood. In these circumstances, with what 
face can a conscientious man stand up, and request 
such a paper to be read over again, and a statement 
of facts, it may be a long one, made before his arrival, 
to be repeated, to accommodate him, who has been 
criminally neglecting his duty ? Yet he must either 
make this modest request, to the great annoyance of 
all the more punctual members ; or forbear to vote 
when the cause is ultimately decided ; or, w T hat is still 
worse, for the sake of avoiding trouble, vote in the 
dark, and run the risk of giving his influence to the 
cause of falsehood or injustice. 

From the moment, then, that you take your seat 
in any judicatory, I counsel you to make a point of 
being punctual and constant in your attendance on 
all its sessions. Never allow yourself to be absent 
a single moment, if you can possibly avoid it. Ever 
bii among the number of those who make conscience 



HABITS IN JUDICATORIES. 281 

of being present as early and as uniformly as the 
moderator ; who never leave the body till he has 
descended from his chair; and who never fail to 
unite in those prayers for the divine presence and 
blessing which open and close every session. In 
short, be exclusively devoted to the business of the 
judicatory. As far as may be necessary for unfailing 
attendance until it is finished, lay aside every inter- 
fering engagement and care. The advantages of this 
habit are so numerous, so important, and so obvious, 
that I am persuaded it is not necessary to dwell upon 
them in detail. 

7. When you are sitting in a judicatory, be uni- 
formly attentive and devoted to the business, as it is 
going on. 

It is very possible for a member of a judicatory to 
be punctually and constantly present at every season ; 
and yet to pay very little of such real attention to 
the business as deserves the name. Some sit reading 
a newspaper, or a new pamphlet ; others are, a great 
part of the time, conversing with those who are so 
unfortunate as to sit near them ; sometimes on the 
subject under discussion, but more frequently on one 
altogether foreign. And this, often, at the expense 
of disturbing the whole assembly ; and, at any rate, 
at the expense of turning off the attention of all 
with whom they converse, for the time being, from 
the subject before the body. I have seen respectable 
and excellent men, who appeared to be incapable of 
sitting silent in a deliberative assembly for five 
minutes together; who rendered themselves con- 
spicuous by whispering and laughing in the midst of 
the most solemn discussion ; and who came, at length, 
24* 



282 LETTERS ON CLERICAL MANNERS. 

to be shunned as a nuisance, by all who wished to pay 
a fixed and undivided attention to the business before 
the judicatory. 

This is a fault which every one who regards either 
his reputation or his usefulness, ought to avoid. Let 
secular men, in their assemblies, walk about, and 
converse, and make a noise, while others are speak- 
ing. Let them be regardless of the feelings of their 
fellow-members ; let them violate equally the laws of 
urbanity and benevolence, and run the risk of dis- 
turbing the whole body by their unceremonious ex- 
pressions of indifference or contempt. It certainly 
ought not to be so in ecclesiastical bodies. There 
every member ought, even at the expense of no little 
pain to himself, to learn the important art of giving 
silent and close attention to every speaker, and to all 
that passes. Whenever he attempts to hold a private 
conversation, in the midst of business, with a fellow- 
member, his own attention is, of course, for the mo- 
ment, withdrawn from what is going on ; and he treats 
his fellow-member badly, by constraining him, perhaps 
against his inclination, to be guilty of the same ill 
manners with himself. I have often known a member, 
after having his own attention, and that of one or two 
others, thus withdrawn, for a few minutes, by a private 
conversation, to rise and ask questions, or make a 
speech, which he would never have thought of utter- 
ing, if he had heard what passed while his attention 
was diverted. Respect for your brethren, then ; re- 
spect for yourself; and regard to the proper order and 
despatch of business, should all prompt you early to 
fix the habit of paying uninterrupted attention to the 
business of every judicatory in which you are sitting. 



HABITS IN JUDICATORIES. 283 

Kesist every solicitation to the contrary, from what- 
ever quarter it may come. Never allow yourself on 
any occasion, except one of the extremest urgency, 
to go into a deliberative assembly, and call out a 
member, in the midst of a debate, for the purpose of 
conversing with him ; nor allow yourself, in similar 
circumstances, to be called out. During the ten 
minutes which may pass in such an absence, the most 
important statements and reasonings relating to the 
cause in hand, may be presented. They, of course, 
will be lost to you. And by giving your vote, with- 
out a knowledge of them, you may be quite as likely 
to trample on truth and justice as to support them. 
I have often wondered how conscientious men, when 
they reflected that, by occupying a seat in the judica- 
tory, they had a solemn trust committed to them, could 
so frequently abuse it in the manner that has been 
suggested. Especially have I wondered to see this so 
frequently done in the General Assembly, by men 
formally delegated, as the representatives of presby- 
teries, to perform a certain duty ; and above all, per- 
haps, by a man who was the only commissioner present 
to represent the presbytery from which he came ! 
Surely such an one is peculiarly bound to be always 
present, to neglect nothing, and to let nothing that 
passes escape him. 

8. When you take your seat in any judicatory, 
especially in one of the higher classes, I would ear- 
nestly recommend that you carry in your pocket a 
copy of the rules of the body, and that you carefully 
and repeatedly read them over before business com- 
mences. 

Few young ministers, and indeed few of any age, 



284 LETTERS ON CLERICAL MANNERS. 

are so perfectly familiar with the rules of judicato- 
ries, as not to be the better for having their memories* 
refreshed by repeated reperusals. This is evident 
from the frequency with which the plainest rules are 
violated, not by the inexperienced merely; but by 
those, who ought, long since, to have known better. 
Do not think it superfluous, then, to aid your memory 
by a new perusal every time you are called upon 
anew to take your seat in a church court. Endeavour 
to render the rules in question as familiar to your 
mind as the alphabet ; so that at length, even an 
inadvertent infraction of them may be impracticable. 
The advantages which this will confer upon you in 
the transaction of business, will be numberless, and 
of inestimable value. It will not only prevent you 
from falling into many a blunder yourself; but will 
also give you an influence among your brethren, and 
impart a weight to your opinion on points of order, 
which no man ought to deem of small value. Be- 
sides ; in the course of the business an appeal to the 
"Form of Government" of the church often becomes 
necessary. If you have no copy of your own in 
your pocket, you must walk from one part of the 
house to another to obtain a sight of it. This una- 
voidably gives rise to noise and disorder. Only 
suppose a number of members in this destitute situa- 
tion, and under the necessity of doing the same thing, 
and how much confusion becomes inevitable ! 

9. I would earnestly advise every young minister 
to speak very little the first two or three times that 
he occupies a seat in the higher judicatories of the 
church. 

The late venerable Dr. Rodgers of New York, often 



HABITS IN JUDICATORIES. 285 

mentioned to me, that during the first two or three 
sessions of the old Synod (then the highest judicatory 
of our church) which he attended when a young man, 
he never opened his lips, unless it were to ask a ques- 
tion, or, by a word or two, modestly to solicit infor- 
mation. And he often expressed the deepest disgust, 
when he saw young men, the very first time they ap- 
peared in a Synod or a General Assembly, making 
more frequent and longer speeches than, perhaps, any 
other individuals in the body. Many a young minis- 
ter, in the outset of his official career, has lowered his 
own character for wisdom and discretion, a number of 
degrees, in the estimation of his brethren, by allowing 
himself to take such a course. So flagrant a violation 
of every principle of dignity and prudence is apt to 
be long remembered. 

The art of transacting business wisely, expeditiously, 
and with suitable temper, in a deliberative assembly, 
is not to be learned in an hour, or a day. To do it 
well, requires close observation ; considerable expe- 
rience ; watching the manner, course, and success of 
the best models ; much attention to the discipline of 
our own feelings ; and a frequent conning over the 
lesson, which we are always slow to learn, that other 
people have knowledge and wisdom, as well as we ; 
and that opposing us, is not always infallible testi- 
mony that our opponent is wrong. All this requires 
time. The first two sessions of ecclesiastical bodies 
that you attend, then, are by no means too much for 
you to pass as a close, vigilant, silent learner. Rely 
on it, for any young minister to wish that distinguished 
precocity should mark his efforts as a speaker in church 
courts, is seldom, nay, never wise. 



286 LETTERS ON CLERICAL MANNERS. 

Your own good sense, my dear sir, will readily 
suggest to you, that the general rule which I have 
here laid down, is, in some cases, at least, to be fol- 
lowed with much allowance. Sometimes a very 
young minister may be the only member present from 
a quarter of the church from which important infor- 
mation is desired. In this case, he must give it, or it 
cannot be received. It may happen, too, that when 
a deeply interesting cause is about to be decided, a 
member who attends for the first time may be in pos- 
session of facts and views in relation to it which ap- 
pear to him exceedingly important in leading to a just 
decision. In such a case he certainly ought not to 
shrink from the task of imparting them. But, in all 
cases whatsoever, in which a very young member rises 
in a Synod, or in a General Assembly, let it be mani- 
fest that he does it reluctantly. Let it be seen that 
he is actuated by an unavoidable call of duty. Let 
modesty and humility mark every word he utters. 
Let there be no impassioned oratory, no positiveness, 
and no reference to what has been said by others, 
but the most filial respectfulness. 

10. During the first ten years of your ministry, do 
not, in ordinary cases, rise to express your opinion in 
church judicatories, until you have heard some of the 
more aged and experienced express theirs. If there 
be any situation in which we should suffer age to 
speak, and grey hairs to teach wisdom, it is in church 
courts, where experience and piety are the best coun- 
sellors. In the earlier periods of the General Assem- 
bly of the church of Scotland, young men seldom 
rose to speak until they were invited by the moderator, 
and never until a number of their superiors in age 



HABITS IN JUDICATORIES. 287 

had previously delivered their judgments. In later 
times the practice has been in a considerable degree 
different in that respectable body. In the Associations 
of New England, a very dignified example in this re- 
spect has been long set, and is still, it is believed, 
retained. My advice is that you imitate this example. 
The more carefully and uniformly you do so, the more 
likely will you be to judge wisely, to speak to the 
purpose, and to prove a blessing instead of a nuisance 
in every church court in which you appear. 

11. Guard against very frequent, or very long 
speaking, in ecclesiastical judicatories, at any age. 

No member of any deliberative assembly, either 
ecclesiastical or civil, ever allowed himself to be a 
very frequent or a very long speaker, without de- 
pressing his influence, and of course diminishing the 
respect with which he was heard. Whatever a man's 
talents may be, he must not be upon his feet on every 
question, or he will soon be made to feel that he can- 
not command the undivided and respectful attention 
of his audience on any question. 

The celebrated Dr. Witherspoon spoke very seldom 
in church courts ; and his speeches were very rarely 
longer than from ten to twenty-five or thirty minutes. 
He generally waited until he heard a number of other 
speakers, and until, from the debates on both sides, he 
was confident that he was in possession of all the 
principal facts, and of the principal arguments on 
which each party relied. Hence his speeches were 
always directly to the purpose ; never tedious, and 
commonly in a high degree lucid and convincing. He 
was able, in this way, to disentangle the most compli- 
cated subjects, and to take the most impartial views ; 



288 LETTERS ON CLERICAL MANNERS. 

and seldom failed of carrying with him a large 
majority of the body. Few men, indeed, can be 
compared with Dr. Witherspoon, who was entitled and 
expected to take the lead in every assembly of which 
he was a member, and who was, in every view, war- 
ranted in reserving himself for important occasions. 
Every one, of course, is not qualified to aim at that 
which he, often, most happily accomplished — to close 
a debate; to sum up both testimony and argument; 
and to wield the judgments of a hundred individuals. 
But still the leading principles upon which he acted, 
are those upon which every man ought to act. They 
were these — Never to rise until he had good reason 
to think that he understood the subject ; never but 
when he had something really important to say ; to 
say it in the shortest, clearest, and most unostenta- 
tious manner possible ; and when he had done, to — sit 
down. 

It is not uncommon for youthful and ardent speak- 
ers to " take the'floor," as the parliamentary language 
is, at the very commencement of a debate. In this 
headlong course, they seldom fail to discover in a few 
minutes, that they are altogether unfurnished with 
the information requisite to an intelligent and just 
discussion of the subject. But this is not the worst. 
Having fully committed themselves by this precipitate 
expression of opinion, they feel it difficult, if not im- 
possible, to retract ; and are tempted to employ all 
their ingenuity, and to make many speeches, to patch 
and support their ill-commenced work. Many a florid 
and ingenious declamation, and many a final vote, 
have been thus thrown away upon a miserable effort 
to appear consistent, when a little later speaking, and 



HABITS IN JUDICATORIES. 289 

a little less speaking, would have answered the pur- 
pose far better. Believe me, there are few situations 
in which it is more important to the speaker himself, 
as well as to the comfort and real benefit of the judi- 
catory, to have his words few and well ordered. 

12. Never rise to speak on any occasion, without 
solemnly examining your motives for speaking, reflect- 
ing distinctly on the presence of God, and silently 
but fervently imploring his blessing and aid. Be 
faithful with yourself. Set a guard, afresh, on your 
feelings and words. And beseech Him who has the 
hearts and the tongues of all in His hands, to preside 
over all that you say. If this were constantly done, 
how many hasty speeches ; how many petulant speeches ; 
how many ostentatious speeches ; how many retali- 
ating, passionate speeches, would be banished from the 
assemblies of the church ! 

13. Never insist on speaking when the call for the 
question becomes importunate. 

He is very unwise who does this. When an assem- 
bly has become wearied, impatient, and unwilling to 
hear, the best speech, in most cases, is thrown away. 
It is not merely not heard respectfully, it is often not 
heard at all. Never attempt to speak in such a state 
of an ecclesiastical body, unless you are very sure that 
you have something new and weighty to offer. Fre- 
quent trespasses of this kind on the patience of a de- 
liberative body, not only tend to diminish the influence 
of him who is guilty of them ; but they also tend to 
irritate and exhaust the assembly, and to prevent the 
succeeding articles of business from being well done. He 
who wastes the time of such a body, is one of the worst 
foes to its comfort, its honour, and its usefulness. 
25 



290 LETTERS ON CLERICAL MANNERS. 

14. On whatever occasion you may think it your 
duty to speak in an ecclesiastical judicatory, carefully 
avoid all harsh, satirical, sarcastical, acrimonious lan- 
guage. Let nothing escape you that is adapted to 
wound feelings, or to produce undue warmth. 

It is not an uncommon thing for very worthy men, 
when they come to act in deliberative assemblies, to 
be extremely impatient of contradiction ; to be always 
in a degree, and sometimes deeply, excited whenever 
they are opposed in their favourite plans. This arises, 
in some, from extreme nervous irritability, which, in 
spite of their better judgment, always throws them 
off their guard when the least opposition occurs. In 
others, unbridled peevishness, or arrogance, prompts 
them to consider every kind of resistance to the mea- 
sures which they propose, as a personal affront, and 
treat it accordingly. Let me earnestly exhort you to 
set a strong guard against every thing of this kind. 
Whatever opposition may arise, study always to be 
composed and self-possessed, and endeavour to fix in 
your mind, once for all, that others have just as 
much right to differ from you, as you have to differ 
from them. 

Again, some speakers, in ecclesiastical, as well as 
other assemblies, seem to consider it as lawful to use 
almost any kind of weapon that will enable them to 
carry their point. Hence they endeavour to be witty 
at the expense of their opposing brethren ; they speak 
with extreme severity of their arguments, of their 
motives, and even of their persons ; and express their 
astonishment that men of " common sense, and com- 
mon honesty' ' should attempt to advocate sentiments 
so " palpably absurd," and so evidently ^subversive 



HABITS IN JUDICATORIES. 291 

of all sound principle." And it is well if they do not 
sometimes indulge in language still more coarse and 
opprobrious. Never give countenance, by your ex- 
ample, to this mode of conducting debate among 
brethren in Christ. Remember that ministers and 
elders, assembled in solemn council to deliberate on 
the interests of the Redeemer's kingdom, are neither 
bloody gladiators, nor artful pugilists, nor snarling 
politicians. Of course, none of the language or habits 
pardonable in such characters, ought ever to be wit- 
nessed among them. Never employ language toward 
any fellow-member which you would not be willing to 
have directed toward yourself. Treat every brother, 
and his arguments, in a respectful and fraternal man- 
ner. There is a respect due to their office and situa- 
tion, which may not be always due to their persons. 
"While you maintain your opinions with firmness, and 
express them with candour, load no man with re- 
proaches for differing from you ; impeach no motives ; 
insinuate no unkind suspicions ; make no one's person 
or reasoning an object of ridicule ; carefully guard 
against every turn of thought or expression adapted 
to irritate. In a word, let the old maxim — "soft 
words and hard arguments ;" or rather the scriptural 
injunction of constantly endeavouring to imitate "the 
meekness and gentleness of Christ," give character to 
every sentence you utter in an ecclesiastical assembly. 
That this manner of conducting debates in ecclesiasti- 
cal courts is best adapted to promote peace, love, and 
edification, every one is ready to acknowledge. And 
further, that he who resolutely refuses to employ any 
other weapons than those of the purely Christian 
character which have been mentioned, is most likely to 



292 LETTERS ON CLERICAL MANNERS. 

make friends, and to be respected even by his oppo- 
nents, is quite as generally confessed. But this is not 
all. Such a man is more likely to gain the victory in 
argument, and thus to carry his point, than the sar- 
castic and acrimonious debater. Surely, then, the 
disposition to employ, in the conflicts of ecclesiastical 
assemblies, those poisoned weapons, to which the 
children of this world so often resort in their assem- 
blies, is, of all propensities, one of the most inex- 
cusable ; since they are as injurious to the cause of 
him who employs them, as they are offensive to all 
pious and delicate minds. 

It is impossible for me to avoid recollecting here 
some venerable ministers of our church, with whom it 
was my happiness to be acquainted in early life, and 
who, in reference to the point under consideration, 
left a noble example. They spoke, in judicatories, as 
men who remembered that they were servants of 
Christ, and were assembled to advance the interests 
of " pure and undefiled religion.' ' No coarseness, 
abuse, sarcasm, or unseasonable levity ever escaped 
their lips. I have heard them reply to weak, petulant, 
and even highly offensive speeches, with a meekness, 
benevolence and dignity, which excited the admiration 
of all, and which more effectually mortified and hum- 
bled their indelicate opponents, than a thousand vol- 
lies in their own style could have done. Such men 
are too rare in any church. Would that their mantles 
might be found resting on the shoulders of many who 
came after them ! 

15. While you treat the opinions of every fellow- 
member with respect, you ought to treat those of the 
more aged and experienced with peculiar deference. 



HABITS IN JUDICATORIES. 293 

Remember that such men have not only seen more 
years than yourself, but that they have been long 
accustomed to the consideration of such questions, and 
the routine and difficulties of such business as may 
come before you. It is, therefore, not merely desira- 
ble that you should hear their opinions, if possible, 
on any subject under discussion, before you make up 
your mind upon it ; but when they have uttered those 
opinions, it behoves you, however they may differ 
from your own, to treat them with the profoundest re- 
spect. And if you are constrained to express a differ- 
ent opinion, let it be done with modesty, and even with 
caution. Oppose them rather by stating the objections 
to their views which occur to your mind, and inquiring 
what can be offered for their removal, than by direct 
or confident attack. Let it be seen that you differ 
from them with reluctance, and with much diffidence. 
And when you refer to any thing which has been 
uttered by them, in which you cannot concur, let it be 
with something of that filial reverence with which you 
ought ever to regard their persons. While you do 
this, however, do not fall into the extreme of those, 
who, when they differ, in ecclesiastical assemblies, 
from an individual venerable for age or standing, do 
it with so many circuitous apologies, and so much ful- 
some flattery ; protesting how much it pains them to 
oppose a father so "learned," so "pious/' so "illus- 
trious," &c, that every person of just taste is disgusted. 
Let your respect for their persons and opinions be 
manifested by your general air, tones, and manner, 
rather than by any direct eulogies on their character, 
which it is difficult to express in a happy manner, and 
which had better always be omitted. 
25* 



294 LETTERS ON CLERICAL MANNERS. 

16. Be careful to maintain habitual gravity in all 
ecclesiastical courts, and especially in those of the 
higher class, Can it require a moment's reasoning to 
show, that when the ministers and elders of the church 
of Christ are assembled to deliberate on the most 
deeply momentous and solemn interests which can 
possibly occupy the attention of mortals, they ought 
to be serious, sober, and to avoid every thing that ap- 
proaches to levity ? One would think that the very 
lowest standard of propriety that could be adopted by 
any thinking man, would require this. And yet, such 
is the frailty of our nature, and such the temptation 
frequently arising from the gregarious principle, if I 
may so express it, that in our larger ecclesiastical 
bodies, and especially in the General Assembly, it 
often happens that gravity is interrupted to a painful 
extent, and that some of the most devout men are fre- 
quently borne away by the power of sympathy. 
Indeed some ecclesiastical debaters avowedly act on 
the plan of carrying their point by almost any of those 
weapons which are admissible in secular assemblies, 
and, among the rest, by the broadest and most undis- 
guised ridicule. Hence, if they can so manage as to 
excite a burst of laughter at the expense of an oppo- 
nent, they are peculiarly gratified. I cannot believe 
that this is a proper mode of conducting ecclesiastical 
business. It is an offence, in my opinion, both against 
Christian dignity, and Christian benevolence. 

17. Do not think me too minute, if I guard you 
against a frequent change of your seat, and much 
moving about, during the proceedings of an ecclesi- 
astical assembly. There are those who appear, pro- 
bably from a bad habit, rather than any thing else, 



HABITS IN JUDICATORIES. 295 

incapable of sitting still many minutes at a time, even 
in a church judicatory. You may see them, perhaps, 
in a dozen or twenty different parts of the house, in 
the course of one forenoon. This is a practice as un- 
dignified as it is mischievous. It is almost incompati- 
ble with fixed attention to the business of the body. 
It necesssarily leads to more or less noise and confu- 
sion, and thus interrupts the attention of others, as 
well as our own. What would be the consequence if 
every member of such an assembly were to be thus 
continually changing his place ? It is evident that all 
composed attention to business would be impracticable. 
Rely upon it, that learning the art of sitting still in a 
deliberative assembly, is, in itself, a matter of no small 
value. Choose a seat, then, in the beginning, as much 
adapted to your convenience as you can select. Re- 
tain it, without some good reason for a change, as long 
as the body continues to sit. Be always found there. 
However irksome this may be at first, habit will soon 
reconcile, and afterwards attach you to the practice ; 
and if generally practised, its advantages would be 
great indeed. 

18. Remember that every thing which is intended 
to be well done in a church court, ought to be well 
prepared out of doors before it is introduced. 

There are men, even good men, who take a sort of 
pride in being considered as the unprompted and un- 
aided authors of certain favourite measures, which 
they wish to distinguish themselves by bringing for- 
ward. Hence they take counsel with none, suggest 
even their purpose to none, until it is made the sub- 
ject of a public motion. There is a littleness in this, 
unworthy of a truly elevated mind ; and it is as indis- 



296 LETTERS ON CLERICAL MANNERS. 

creet as it is little. He who is about to introduce an 
important proposal into an ecclesiastical assembly, 
ought to remember that he can have no private or 
selfish interest in the proposed measure ; and, there- 
fore, that he ought not to desire to carry it, unless it 
be really adapted to promote the cause of truth and 
righteousness. And in order to ascertain this, he 
ought, in all cases, to be desirous of knowing how the 
aged, the wise, the experienced, and the pious, regard 
his projected measure. If they unanimously or gene- 
rally disapprove it, he ought to be very certain of its 
wisdom, and of their being under a mistake, before he 
brings it forward. 

Let me advise you, then, when you are about to 
bring any important plan or measure before a church 
judicatory, always to consult at least some of the 
most judicious, prudent, pious and influential mem- 
bers of the body, beforehand, out of doors ; taking 
their opinions of the feasibility and usefulness of the 
plan ; and, if they approve it, soliciting their counte- 
nance and aid in carrying it into effect. The advan- 
tages of this course are numerous. The measure will 
be more likely to succeed. It will probably be carried 
with more unanimity and comfort. Every wise ad- 
justment in private, will both shorten and mollify de- 
bate in public. And if, in the course of this out-of- 
door consultation, there be so much opposition mani- 
fested, as to convince you that the proposed measure 
cannot succeed, the probability is, notwithstanding all 
your overweening fondness and zeal in its behalf, that 
it is less wise than you imagine, or, at least, ought to 
be postponed. 

19. Perhaps you will smile when I gravely offer 



HABITS IN JUDICATORIES. 297 

another counsel on this subject, which is, that when 
engaged from day to day in the important business of 
an ecclesiastical judicatory, you should practise much 
self-denial, and even abstemiousness, with respect to 
the indulgences of the table. Perfect temperance in 
a minister of religion is, of course, at all times, a 
duty, and at all times important. But now I speak 
of a self-denial special and peculiar ; of a restraint 
upon appetite more vigilant than usual, and for a 
great moral purpose. This is no easy matter. When 
large numbers of ministers and other ecclesiastical 
men are convened in a populous town, their meeting 
seldom fails to be attended with much hospitality, and 
not unfrequently with strong temptations to luxurious 
indulgence of the convivial kind. The consequence is, 
that after a hearty dinner, in which no common rule 
of temperance has been transgressed, the mind is less 
active, less prepared for intellectual or moral labour, 
and, of course, less fitted to discharge the duties of the 
judicatory. It will tend to obviate this evil, if you 
take considerably less than your usual quantity of 
aliment, during the whole continuance of the sessions 
of the judicatory. You will certainly, in this case, if 
your mind be properly intent on the business, enjoy 
yourself far more ; and perform every duty more to 
your own satisfaction. Depend upon it, lightly as 
some may consider this thing, much feasting is very 
unfriendly to the discharge of duties in which a large 
portion of wisdom and piety is needed. 

20. Let all your conduct in judicatories be marked 
with the most perfect candour and uprightness. 

That a minister of the gospel, in an assembly of his 
brethren, should be guilty of gross dishonesty or false- 



298 LETTERS ON CLERICAL MANNERS. 

hood, is a supposition so abhorrent to every right 
feeling, that I will not suppose it possible. Yet it is 
certain, that men, in the main upright and pious, do 
sometimes, in the transaction of ecclesiastical business, 
and especially in attempting to carry favourite mea- 
sures, indulge in a species of indirect management, 
which minds delicately honourable, and strictly de- 
sirous of " shunning the very appearance of evil," 
would by no means have adopted. Such are all the 
little arts of concealment and deception which are 
sometimes practised even in ecclesiastical business; — 
revealing only part of a plan, and carefully drawing 
a veil over those features of it, which it is well known 
a large majority of the body would object to, if aware 
of the whole plan ; making insidious proposals, under 
the name of concessions ; in short, engaging in a con- 
stant system of covert generalship, for overreaching 
and entrapping those, who it is known would never 
co-operate, if they were made acquainted with the 
w T hole scheme. 

It is surely unnecessary to employ argument to show 
that this is a hateful character, and that every Chris- 
tian minister ought to abhor and avoid it. You are 
not bound, indeed, to tell every body your whole mind, 
on all subjects ; not, perhaps, to disclose all the facts 
you know on a given subject under discussion. But 
you are bound to deceive no one ; to overreach no one ; 
to spread a trap for no man's feet or conscience ; to 
avoid all crooked and disingenuous policy ; to give no 
man occasion to say that you hoodwinked or cajoled 
him, by representations which, if not false, were in- 
sidious. On the contrary, let all your plans be such 
as you would be willing to avow to the whole world ; 



HABITS IN JUDICATORIES. 299 

and let all the means which you employ for carrying 
them into effect, be such as perfect integrity, honour, 
and candour will justify. Never allow yourself either 
to propose a scheme, or to suggest means for its ac- 
complishment, which you would not be willing ulti- 
mately to see emblazoned in every gazette in the 
country. Depend upon it, artifice, concealment, and 
evasion, are, nowhere, ultimately profitable to any 
man : but in an ecclesiastical assembly, there is a hate- 
fulness about them which cannot be too strongly por- 
trayed, and a mischief which never fails, sooner or 
later, to fall on the head of him who employs them. 

21. When you succeed in carrying your point in 
a judicatory, never exult ; never allow yourself to use 
a language or a tone expressive of triumph over an 
adversary. It is not the part of magnanimity to do 
this. It stirs up unhallowed feeling in those who are 
disappointed. It greatly adds to the pain of defeat ; 
and sometimes inflicts wounds as lasting as life. Be- 
sides, if you proudly triumph, on carrying a favourite 
measure, it is a sad symptom against yourself. The 
measure itself may be right; but the state of your 
heart is plainly shown to be very much otherwise : and 
your success may not, after all, be crowned with the 
divine blessing. Enjoy success, then, with moderation, 
and with marked respect towards those who have been 
defeated. Treat them in such a manner as to alleviate, 
as much as possible, the pain of failure; and your 
success will be much more likely to be a real blessing 
to the church. 

22. On the other hand, when you have failed, or 
find that you are likely to fail, to gain the cause which 
you advocate, be mild and submissive. To bear to be 



300 LETTERS ON CLERICAL MANNERS. 

outvoted with a good grace, is a hard lesson to learn ; 
but every good politician ought to learn it as early as 
possible. Much more ought every Christian minister. 
When a point is carried against you, indulge no com- 
plaints ; utter no reproaches ; let not a word or look 
escape you that has a tendency to interrupt fraternal 
feeling. You are bound to admit at least the possi- 
bility that the majority are wiser than the minority. 
At any rate, knowing it to have been determined as 
Infinite Wisdom judged best, for the present, every 
murmur ought to be silenced. And, after all, before 
twelve months have passed over your head, you may 
be as ready to rejoice as any one else that it was de- 
cided as it was. I am free to confess that such has 
been, more than once, my own experience. 

23. If you should ever be chosen moderator of the 
General Assembly, or of any of the higher judicatories 
of the church, consider yourself as called to a very 
responsible statioji, and address yourself to its duties 
with much humility, seriousness and prayer. Remem- 
ber how much both the comfort, and the expedition 
of business, in such a body, depend on the moderator. 
If he be inexperienced, timid, irresolute, deficient in 
address or presence of mind, or unwilling to employ 
the authority vested in him, the proceedings will pro- 
bably be without dignity, without order, and, perhaps, 
even without judgment or justice. For the most wise 
and honest body in the world, when they once fairly 
get into confusion, may do some of the most foolish 
things imaginable, and do them in the most disorderly 
manner. No man, therefore, ought to consent to be 
moderator of the General Assembly, who has not 
served a kind of apprenticeship to the office in pres- 



HABITS IN JUDICATORIES. 301 

byteries and synods, and who does not feel himself, 
in some tolerable degree, at home in the rules of the 
church. 

But if you should be elected to the office, and 
should think proper to accept of it, enter on the duties 
of it with humble trust in God, and with the firmness 
of one who is inspired with a determination to perform 
that which is required of him without fear or favour. 
Make yourself perfectly familiar, by repeated perusals, 
with the rules by which you are to be governed. En- 
force them on every member with rigour and impar- 
tiality. Be always punctual, to a moment, in your 
seat, at the hour to which the body stands adjourned. 
Let the prayers with which you open and close each 
sitting be such as shall tend to fill every mind with 
solemnity, with brotherly love, and with a deep sense 
of obligation to the Redeemer's kingdom, without in- 
dulging yourself in what is called praying at people, 
which is generally useless, and often very unhallowed 
work. Constantly keep on the desk before you a copy 
of the rules of the body, a copy of the form of Gov- 
ernment of the Church, and a complete roll of the 
members. Keep accurate notes, not only of all the 
assignments of business for particular days, but also 
of every occurrence which it may be important for 
you to remember and call up afterwards. Never allow 
yourself, on any occasion, while occupying the chair, 
to take part in the debate. Treat every speaker with 
perfect respect, however weak you may consider his 
argument. Give fixed and undivided attention to 
every speaker, keeping your eye steadily directed to his, 
to the last word ; not only for the purpose of paying 
respect to him, but also that you may be able to ob- 
26 



302 LETTERS ON CLERICAL MANNERS. 

serve and interpose, in a moment, when he becomes 
disorderly or irrelevant. Allow no personalities, or 
wandering from the point on any account ; but be very 
sure before you call a speaker to order for wandering, 
that he is not pursuing a very compact and connected 
argument, some of the parts of which are a little out 
of sight. Be firm and inexorable in applying the 
rules to the oldest and most venerable, as well as the 
youngest member ; yet never indulge in harshness, or 
the least disrespect to any one. Never permit the 
least altercation to take place between the moderator 
and any member : when any thing of this kind appears 
to be commencing or threatened, remind the individual 
that it cannot be allowed ; that his remedy is to ap- 
peal to the body, without debate. In stating questions, 
and in deciding points of order, be as perfectly im- 
partial as possible ; never permitting a word to escape 
you that shall indicate your opinion as to the merits 
of the question before the judicatory ; but keeping 
the scales perfectly even, as to both sides of the house. 
Remember that the business of the moderator is to 
maintain order, and to secure to every member the 
perfect enjoyment of his privileges in debate. In 
appointing committees also be impartial. Where there 
are parties, let strict justice be done to both sides. 
Never allow any one to whisper to the moderator 
while a member is speaking, or a vote taking ; as it 
may have the appearance of listening to improper in- 
fluence. In a word, exercise all the authority vested 
in you with perfect politeness, but at the same time 
with perfect firmness. I have only to add, that it is 
very seldom proper, if at all, for the moderator to 
Dlace another person in his chair, and descend to the 



HABITS IN JUDICATORIES. 803 

floor, for the purpose of taking part in a debate. It 
has sometimes been done ; and there is certainly no 
absolute rule of the church against it. But it is by 
no means expedient. The best judges have decided 
against its propriety. And it may not be easy for 
the moderator, when he resumes the chair, to convince 
the members that he is perfectly impartial in stating 
the question and taking a vote on a point which he has 
taken part in discussing. Besides, why should he do 
it ? If he has any thing important to say, he can 
surely put it into the mouth of a friend to be uttered, 
as well as by himself. 

24. To sum up all in a word : endeavour so to treat 
every brother, and so to conduct yourself on every 
occasion, as shall be adapted to make the judicatory, 
so far as you are concerned, a scene of Christian af- 
fection and pleasure, and a nursery of every hallowed 
feeling. It is impossible, in such an assembly as that 
of a court of Christ, to have a set of rules, framed 
beforehand, sufficiently numerous and minute to meet 
every specific case. But if there be a heart full of 
love to Christ, and of love to his servants and his 
kingdom; if there be a deep impression of the all- 
seeing eye of God, and a solemn anticipation of his 
judgment-seat ; if there be a mild, amiable, benevolent 
spirit in full exercise ; if there be a sincere, disinter- 
ested desire to "follow the things which make for 
peace, and the things wherewith one may edify ano- 
ther ;" if there be a sincere desire to give the business 
throughout a religious, and not a secular aspect : in a 
word, if there be no other banner set up in the camp 
than that of Jesus Christ, and no other end pursued 
than his glory; then the meetings of the judicatories 



304 LETTERS ON CLERICAL MANNERS. 

will be delightful scenes. The members will know no 
other strife, than who shall love the Redeemer most, 
and who shall serve him with the warmest zeal. Their 
differences of opinion will produce no alienation of 
feeling. Their debates will ever be carried on with 
mutual respect and love. They will separate with 
warmer affection than they met ; will return to their 
respective charges with increased attachment to their 
Master and his work ; and will look forward to another 
meeting with a glow of delight. My dear friend, let 
it always be your study and prayer, whenever you at- 
tend such an assembly, to contribute your full share 
to the production of these happy results. 

25. After having read over the foregoing counsels, 
do not imagine that it will be an easy thing to follow 
them. I have no doubt that the substance of them 
will readily commend itself to your judgment, as ob- 
viously worthy of regard ; and that you will resolve 
to bear the whole code in mind, whenever, in future, 
you enter an ecclesiastical judicatory. But be not 
too sanguine of success in this matter. It is one of 
the most difficult things in the world to follow the best 
and plainest rules ; especially when you are called to 
deliberate and act with a number of others. In a 
large assembly many feelings are excited, which in 
solitude lie dormant. Pride, vanity, ambition, envy, 
jealousy, the irascible principle, and a thousand un- 
fortunate sensibilities, which your fellow-members will 
either designedly or inadvertently attack, may, when 
you are off your guard, as it were, spring a mine under 
your feet, and contrary to your fixed purpose, betray 
you into language or conduct, which you will long re- 
collect with mortification. Remember your own weak- 



HABITS IN JUDICATORIES. 305 

ness. Be jealous of your own heart, and watch it 
with intense vigilance. Have no confidence in your 
own ability to avert or overcome temptation. Con- 
stantly look for strength and wisdom to a higher 
source. I again repeat, not only pray for light and 
guidance from above, before you take your seat in such 
assemblies, as before advised; but through all their 
various and complicated business, "pray without 
ceasing,'' that you may be directed and guarded, and 
sanctified in every thing ; that you may be preserved 
from the sudden onsets of unhallowed passion ; and 
that you may have grace given you to act in conformity 
with those rules which you heartily approve, and de- 
sire to follow. 

26. I think it must be impossible to read with any 
attention the foregoing counsels, without perceiving 
how erroneous is the principle on which many of our 
presbyteries proceed in choosing their commissioners 
to the General Assembly. The principle referred to 
is that of simple unqualified rotation, without refer- 
ence to age, experience, or any personal qualification. 
Hence it often happens, and, acting on this plan, 
often must happen, that all the delegates, from some 
presbyteries, are young men who never saw the body 
before. Of course, they are not at home with regard 
to the rules and habits of the Assembly, and, there- 
fore, cannot represent to the best advantage the pres- 
byteries by which they are commissioned. More than 
once have I seen the interests of a particular section 
of the church really suffer, in consequence of the* 
delegates from that section being all young men, who 
knew so little of the Assembly, and of its mode of 
transacting business, that they were not qualified to 
26* 



306 LETTERS ON CLERICAL MANNERS. 

conduct the matters intrusted to their care. If you 
should live to take a seat in any presbytery, I would 
advise that you endeavour to promote the adoption of 
something like the following plan. Let half your com- 
missioners, every year, be men of some experience, 
who have been repeatedly members of the Assembly 
before ; and the other half such young men, as have 
been at least five or six years in the ministry, and, of 
course, somewhat familiar, during that time, with the 
proceedings of presbyteries and synods. Acting upon 
this plan, the younger members, when they reach a 
certain age, will go in their turn, and be gradually 
trained to the work ; and will be, at the same time, 
always accompanied by fathers, familiar with the 
habits of the body, and capable of giving to their 
juniors salutary counsel. When I was a young man, 
this plan was much more acted upon than it is at 
present. I had been nearly eight years an ordained 
minister before I ever received a commission to the 
General Assembly. 



LETTER XII. 



Entreat — the elder women as mothers; the younger as sisters, 
with all purity. — 1 Tin. v. 2. 



FEMALE SOCIETY, MARRIAGE,. ETC. 

My dear young friexd: — A clergyman will, of 
course, have much and constant occasion to be in the 
company of females. They form a most interesting 
and active part of every church. Many things may 
be accomplished by their pious agency, which could 
scarcely be attained in any other way. And happy, 
indeed, is that minister of the gospel, who, by wisdom, 
fidelity, prudence, and Christian delicacy, is enabled 
to conciliate the esteem, and to acquire and maintain 
the unlimited confidence of his female parishioners, 
and of other persons of worth of that sex, with whom 
he may be called in Providence to associate. He who 
fails of doing this, cannot either be very acceptable 
or very useful ; while he who succeeds in attaining it, 
not only possesses one of the most valuable pledges 
of permanent popularity, but also enjoys advantages 
for doing good of the richest kind. The female part 
of every congregation have, in general, an influence, 
which, while it cannot be defined, cannot, at the same 
time, be resisted. And, for the most part, this influ- 

(307) 



308 LETTERS ON CLERICAL MANNERS. 

ence, I believe, is as just in its ultimate award, as it 
is sovereign in its sway. 

That department of clerical manners and habits, 
then, which has a respect to females, is at once, one 
of the most delicate and important that can pass under 
review. I am aware, too, of the great difficulty of 
treating this subject, especially in reference to un- 
married clergymen, in a profitable manner. While 
it is a subject concerning which counsel is more fre- 
quently needed than almost any other ; it is one, at 
the same time, in which feeling and caprice are so apt 
to triumph over reason, that, when counsel is most 
urgently needed, it is seldom heard, or, at least, seldom 
properly weighed. What else, indeed, can be expected, 
when so large a portion of mankind, and especially 
of the young, and even of the conscientious and pious, 
seem to think that here, if ever, inclination ought to 
bear a sovereign sway ; and that listening to the dic- 
tates of prudence, is a sort of high treason against 
that refined system of " sentimentalism" which they 
suppose ought absolutely to govern in such cases. 
This is being weak and foolish, if the expression may 
be allowed, upon principle. And hence, I have known, 
again and again, some of the most sober-minded and 
excellent people of my acquaintance giving themselves 
up to matrimonial partialities and connections mani- 
festly unworthy of persons in their senses, and so 
perfectly deaf to all the suggestions of wisdom, that 
they deserved the discipline of the rod just as much 
as children at school. 

I do not deny that ardent affection is necessary to 
matrimonial happiness ; and am as ready to grant, 
as the most sentimental of my youthful acquaintance, 



FEMALE SOCIETY, MARRIAGE. 309 

that marriages contracted on the ground of merce- 
nary calculation, or even from the mere dictates of 
cold prudence, promise little conjugal enjoyment. 
But does it follow from this concession, that a reflect- 
ing man, and especially a man of religious principle, 
ought to allow himself to fall in love with the first 
pretty face he sees, without the least reference to his 
highest obligations, and without the least knowledge 
of the temper, intellect, principles, habits and man- 
ners of the individual ? Surely a man ought as sa- 
credly to take care, before marriage, on whom he 
bestows his affections, as afterwards that he confine 
them to the object whom he has chosen. There are 
limits, then, beyond which inclination ought not to 
be allowed to govern in this matter. So I should 
decide in the case of any one who meant to act the 
part of a rational being. 

But a minister of the gospel is peculiarly bound 
to summon to his consideration, on this whole subject, 
a solemn reference to his official character, duties, and 
usefulness, as well as to his personal taste. And he 
who allows himself to make a sacrifice of the former 
to the latter, is unfaithful to himself, and to his God. 
Whatever others may do, when he thinks of selecting 
a partner for life, he should have before him his high 
office, and all the interests of the Redeemer's king- 
dom to which he has devoted himself, as well as his 
own personal gratification. Happy is the man who, 
in this interesting concern, is favoured with " that 
wisdom which cometh down from above," and is enabled 
perfectly to unite the tenderest impulses of affection 
with the sternest dictates of duty ! 

1. In reference to this subject, my first leading 



310 LETTERS ON CLERICAL MANNERS. 

suggestion is, that there are some clergymen who 
ought never to marry. While I firmly believe, that 
the doctrine which enjoins celibacy on the clergy 
generally, is, as the apostle styles it, " a doctrine of 
devils,' ' and that it has led, and must always lead, to 
the most enormous evils ; I have, at the same time, 
no doubt, that the minister who deliberately resolves 
to spend his days as an evangelist, or an evangelical 
itinerant, ought, if he can be happy in a single state, 
to continue in that state. I am of the opinion that 
neither Wesley nor Whitefield, for example, ought 
ever to have married. They were both, indeed, 
strangely injudicious in the selection of a partner; 
but I doubt whether any woman could have been 
happy with either of them herself, or have made 
either of them happy, as long as they pursued the 
course of life to which they were devoted. I think, 
too, I could name some individuals now living, in our 
own country, whose usefulness is greatly extended by 
their declining io entangle themselves with those 
worldly cares which the conjugal relation seldom fails 
to induce. I know not that you have in view any such 
plan of ministerial labour. If you have, and if you 
can be comfortable in a life of celibacy, I would ad- 
vise you never to marry. In this case, you may give 
yourself more entirely to your work ; your move- 
ments, however incessant, may be untrammelled ; much 
less will suffice for your decent support, than if you 
had a family ; and thus you may afford essential aid 
to many congregations, from which you would be in 
a great measure shut out, if you were bound by do- 
mestic ties. There ought to be a few such ministers 
in every church of large extent. Yet no one ought 



FEMALE SOCIETY, MARRIAGE. 311 

to be constrained, or even persuaded, to choose such 
a plan of life. Nor should any one adopt it, unless 
it be the object of his deliberate and devout prefer- 
ence. And even after having adopted it, for a time, 
he ought to feel himself at full liberty to retract, and 
assume the conjugal bond, whenever he is fully per- 
suaded that he can serve the church better by taking 
this course. 

2. My next counsel, however, is, that, in general, 
every settled minister should consider it as his duty, 
as well as his privilege, to be a married man. I give 
this advice, because I am deliberately of the opinion, 
that the matrimonial connection, when formed in wis- 
dom, and in the fear of God, is by far the happiest 
union which the society of this world furnishes ; and 
which, when really happy, approaches nearer than any 
other to the bliss of better society on high. I am so 
far from thinking that a state of celibacy is a state 
of greater "perfection'' than any other, as some re- 
ligionists have taught, that I am wholly unable to read 
the second chapter of Genesis, to say nothing of any 
other Scripture, without coming to a directly opposite 
conclusion. But, while all the considerations verify- 
ing the early declaration of our Maker, that it is not 
good for a man to be alone, which apply to other men, 
apply equally to him ; there are additional considera- 
tions, which show that a happy matrimonial union is 
of peculiar importance to a minister. If he be mar- 
ried, his female parishioners will have more confidence 
in him, and feel more freedom in approaching him. 
He will himself, also, in this case, be delivered from 
a great many embarrassments and temptations which 
would otherwise beset his ministerial intercourse with 



312 LETTERS ON CLERICAL MANNERS. 

the younger females of his congregation. A man 
who knows, from experience, what domestic affections, 
duties, and trials import, will know better how to enter 
into the feelings and wants of his people on similar 
subjects, than would be possible for one in a different 
situation. A pastor, though unmarried, might, and 
undoubtedly ought, on suitable occasions, to preach 
on the duties of husbands and wives, parents and 
children, &c. ; yet it is manifest that, on this class of 
subjects, a bachelor will commonly be a less skilful, 
as well as a less impressive preacher, than he who is 
not only a pious, exemplary divine, but also an ex- 
emplary husband and father. 

If, therefore, you have nothing else in view than 
your ministerial usefulness, I should say, if you be- 
come a settled pastor, by all means be married. The 
celebrated Richard Baxter, somewhere in his practical 
works, asks this question — "Ought a clergyman to 
marry ?" His answer is — " Yes ; but let him think, 
and think, and think again, before he does it." So 
say I. For if there be an important step in the course 
of a minister's life, this, certainly, is one. The fol- 
lowing sentences from Dr. Clarke's valuable " Letter 
to a Methodist Preacher," before quoted, though 
couched in strong language, are yet, I think, not too 
strong. " Marriage to you can never be an indifferent 
thing: it will make or mar you; it will be a blessing 
or a curse to you. It will either help you to heaven, 
drive you to hell, or be a heart-rending cross to you 
while you live. Nor will a bad or improper marriage 
affect yourself alone : it may be the ruin of every 
^hild that issues from it. And, dreadful as this is, it 
may not rest there ; they may propagate the plague 



FEMALE SOCIETY, MARRIAGE. 313 

to interminable generations, and millions be injured, 
if not lost, by your improper or vicious marriage. 
Take this step, then, with that godly fear, and scrupu- 
lous caution, which a man should do, who feels that 
he has his all at stake." 

3. Be not in too much haste to form a matrimonial 
engagement, and especially to be married. I say a 
matrimonial engagement, because, though not all, yet 
a number of the evils which result from a premature 
marriage, frequently flow from a premature affiance. 
When a theological student marries before he has 
closed his preparatory studies, and, of course, before 
he has any certain prospect of a settlement, he runs 
the risk, not only of embarrassment and retarding 
his professional career, both as to comfort and useful- 
ness ; but is really in danger of drawing on himself 
something like professional ruin. He could hardly 
take a step more directly calculated to interrupt his 
studies, if not to cut them short ; and even while they 
nominally continue, to render them less composed, 
deep and successful. But this is not the worst. When 
a candidate for the ministry prematurely marries, he 
exposes himself to the strongest temptation to seek 
license to preach before he ought, and before he other- 
wise would; to press forward to ordination, and a 
pastoral charge, before he has passed through that 
leisurely training, both as a student and a licentiate, 
which is of incalculable importance ; and even to in- 
dulge a degree of impatient urgency in obtaining a 
settlement, which may lower his dignity in the view 
of those who observe it, and even interfere essentially 
with all his professional prospects. I have repeatedly 
known instances in which the premature marriages 
27 



314 LETTERS ON CLERICAL MANNERS. 

of theological students have impeded them in their 
studies to a distressing degree ; have been the means 
of hurrying them into the ministry before they were 
at all prepared for it ; have led them to take mea- 
sures for obtaining settlements, which their own im- 
partial judgments, in other circumstances, would have 
rejected with scorn ; and in a word, for many years, 
proved such an incumbrance to them, such an obstacle 
both to their comfort and usefulness, as they could 
never be persuaded to believe possible, until taught 
by painful experience. It is true, this is not always 
the consequence of forming matrimonial contracts or 
connections with indiscreet haste. But, if I mistake 
not, it is in a majority of cases ; and I am clearly 
of the opinion that there is no profession more likely 
to suffer by such imprudent haste than the clerical. 

Besides, no candidate for the sacred office can tell, 
till he actually enters it, where the Head of the church 
may cast his lot. He ought to hold himself ready to 
follow implicitly the leadings of Providence. But if 
he be already married, or under a matrimonial en- 
gagement, before he comes to this point in his course, 
it may be utterly impracticable for him to go in the 
direction which he most fondly desires, and which all 
his pious friends consider as, in itself, most desirable. 
Or it may be, that, in spite of every difficulty which 
his marriage or engagement presents, he may be shut 
up to a particular course ; and then he may find him- 
self compelled to take a beloved companion into a 
situation which she never anticipated ; for which she 
is by no means prepared, either in spirit or habits ; 
and in which she can never be happy. 

JFor these and for many other reasons, I should 



MARRIAGE. 315 

strongly advise that you guard against all engage- 
ments of this kind, until your professional studies are 
completed, and you have a fair prospect of a speedy 
settlement, or, at least, of being able to decide where 
you are likely to be ultimately placed. You may 
think this advice of small importance now ; but if you 
act in opposition to it, I venture to predict, that you 
will review your conduct with bitter repentance at a 
future day. 

4. Carefully guard against exciting expectations of 
a matrimonial intention, when you have no such 
serious purpose. You are, probably, not ignorant, 
that young clergymen are considered as one of those 
classes of suitors who are apt to be peculiarly popular 
with the female sex. And, truly, it would be a great 
reflection on their judgment if it were not so. For, 
in the case of young men of your profession, there 
is all that pledge of piety, virtue, conjugal fidelity 
and kindness, and general respectability of character, 
that official duty and engagements can give. Is it 
strange, then, that many young ladies of enlightened 
minds, and virtuous sentiments, should manifest a 
preference, other things being equal, to promising 
candidates for this profession ? I should, indeed, 
think it strange if it were otherwise. Alas ! that 
their confidence should have been sometimes misplaced ; 
and that even clergymen should have been found capa- 
ble of making unkind and miserable husbands ! 

Let it also be remembered, that as young ladies of 
pious amiable character are predisposed, as a matter 
of course, to think favourably of the general moral 
qualities of young clergymen, and, in many cases, to 
regard what are supposed to be advances on their part 



316 LETTERS ON CLERICAL MANNERS. 

with a propitious eye ; so there is another considera- 
tion which is worthy of your notice. When a young 
minister pays attentions to a young female, which 
have the appearance of being particular, they are apt 
to go for much more than the same attentions would, 
if paid by a secular man. The latter, it is understood, 
may, perhaps, have in view, in such attentions, his 
own present amusement only. But the fair presump- 
tion is, that the former has too much honour, integrity, 
and purity of principle, to sport, for one hour, with 
the feelings of a female acquaintance. An equal de- 
gree of attention from him, therefore, will be apt to 
be considered as meaning more, than from a person 
of another profession. 

Let your whole deportment, my young friend, fully 
justify this presumption in favour of the clerical 
character. While you treat every female, with whom 
you may become acquainted, and who may be entitled 
to such treatment, with respect and due attention, 
carefully guard against every thing like particular 
attention, unless you have serious thoughts of seek- 
ing a matrimonial union. To act a part intended to 
excite the expectations, and ensnare the affections, of 
an ingenuous female, when you had no real intention 
of offering her your own heart and hand, would be a 
compound of meanness and wickedness of which I am 
confident you will never be deliberately guilty. But 
I have known young ministers to pursue, inadvertently, 
a course of conduct which led to this unhappy result. 
They have greatly respected a particular female ac- 
quaintance, and taken more pleasure in her company, 
than in that of any other of her sex in the neighbour- 
hood ; and have been thus led to be frequent in their 



FEMALE SOCIETY, MARRIAGE. 317 

visits, without the remotest thought of a matrimonial 
connection ; and taking for granted that it would be 
so understood on all hands. It is dangerous thus to 
act. The peace of an unsuspecting and estimable in- 
dividual may thus be unintentionally, indeed, but 
totally destroyed. Remember that more scrupulous 
delicacy, caution, and self-denial are required, and are 
really due, from young men of your profession than 
of any other. Never visit frequently where you are 
not willing to realize the most serious expectations 
that can be formed : and when you discover, or think 
you discover, that such expectations exist, without any 
proper ground, immediately adopt such a course of 
conduct as will, respectfully and delicately, but 
effectually, terminate them. Only suppose the case 
of the female in question to be that of a sister of your 
own, and then every Christian and manly feeling will 
dictate the proper course. 

There is a tendency on the part of amiable and in- 
telligent young ministers, to form what they call spe- 
cial friendships, with young females of fine under- 
standings and amiable manners. These friendships 
are formally understood, in the beginning, by both 
parties, not to have matrimony for their object. Still 
they are carried on with many effusions of refined 
sentiment; the epithets of brother and sister are 
agreed to be employed in their intercourse ; an epis- 
tolary correspondence is kept up; and every thing 
wears the aspect of what is commonly styled " court- 
ship." Let me warn you against every thing of this 
kind, unless you are perfectly willing and desirous to 
marry the individual in question. Such " friendships'' 
have a tendency to ensnare, and finally to embarrass 
27* 



318 LETTERS ON CLERICAL MANNERS. 

the parties themselves. They seldom fail of making 
an erroneous impression on others. And I am confi- 
dent "the winding up" is rarely satisfactory to all 
concerned. I always regret to see an epistolary 
correspondence going on between a young minister 
and a young female, when he professes to have no in- 
tention or desire of marrying. 

5. Be on your guard against the advice and inter- 
ference of notorious match-makers. There are such 
persons in every community. They are your forward, 
sanguine, and often well-meaning busy-bodies, who 
have a wife or a husband ready for almost every un- 
married individual of their acquaintance ; and who 
appear always willing to incur the responsibility of 
being the known contrivers of a match. Never court 
the assistance, or put yourself in the power, of such a 
pestiferous race. They may, sometimes, indeed, 
amidst many failures, be instrumental in forming a 
happy connection. But trust them not. Never put 
yourself implicitly under their guidance. Nay more, 
if you are not extremely vigilant, they will be apt to 
entrap you, before you are aware of it, into a situa- 
tion from which you will find it difficult to retreat. 
Of this I have known some of the most striking and 
melancholy examples. Let no single individual dic- 
tate to you on such a subject. Consult, not many, 
but several judicious friends, especially pious friends, 
with a sincere desire and willingness to take sound 
advice. It is, surely, a matter of sufficient importance 
to engage all the deliberation, the inquiry, and the 
prayer which you have an opportunity of bestowing 
upon it. 

6. In seeking a matrimonial union, bear in mind 



FEMALE SOCIETY, MARRIAGE. 319 

the inestimable importance of piety in a clergyman's 
wife. I say the inestimable importance ; because I 
am verily persuaded, that no one who has not made 
the experiment can adequately estimate the import- 
ance of genuine and even eminent piety in one who is 
intended to be a " help meet" for a minister of the 
gospel. However great the other excellencies of his 
wife may be, yet if she have not real piety, she can- 
not be a "helper" in the most important of all inter- 
ests. She cannot aid him in the conflicts of the 
spiritual life. She cannot stimulate him in devotion 
when he is languid ; or sympathize with him when he 
is dejected and comfortless. She cannot counsel and 
excite him in the delicate and arduous duties of his 
office. She cannot strengthen his hands among the 
people of his charge, by appearing foremost among 
the sisters of the church, in every pious, benevolent, 
and laudable undertaking in which they engage. She 
cannot exert a proper influence in " training up her 
children in the nurture and admonition of the Lord." 
In a word, she must so utterly fail of affording him 
the least aid, in all that large portion of his duties 
and conflicts which pertain to the spiritual welfare of 
himself, his family, and the souls committed to his 
care ; and, if not an aid, must be so frequently a snare 
and a drawback in reference to all these interests, that, 
methinks, a conscientious man, entering on the work 
of the holy ministry, will be extremely unwilling to 
form a connection, to say the least, promising so little 
of either comfort or advantage. 

Let me earnestly exhort you, then, in seeking a 
wife, to look for one of unfeigned and ardent piety. 
Nothing that she can possess ought to be considered 



320 LETTERS ON CLERICAL MANNERS. 

as a compensation for the want of this great charac- 
teristic. However beautiful, however amiable, how- 
ever intelligent, however extensively read, and how- 
ever polished in her manners, if she lack the " one 
thing needful,' ' she will be essentially deficient as a 
companion for an ambassador of Christ. But if, with 
other qualities, which may fairly be presupposed, she 
whom you choose for a wife be a person possessed of 
enlightened, active piety, you will find her a treasure 
beyond all price; a comforter in trials ; a counsellor 
in study, in labour, and in perplexity ; a soother of 
your care-worn hours ; a suitable guide of the best 
interests of your household in your absence ; an effi- 
cient helper in a variety of respects, incapable of 
being specified ; and, above all, a happy medium of 
intercourse, and pledge of confidence, between you, 
and the pious females of your congregation. I have 
often known the pious wives of clergymen exert 
An influence so manifest, so extensive, and so happy, 
within the pastoral charges of their husbands, that, 
in some cases there were those who felt constrained 
to doubt whether the pastors or their companions 
were, all things considered, the more useful. But you 
cannot be made, at present, to see the whole import- 
ance of this matter. If you wish to find your own 
personal piety nurtured, your comfort increased, your 
influence extended, and your usefulness doubled, 
never think seriously of any other than a pious wife. 
All experience, you may rely upon it, speaks this 
language. I have never yet known a minister who 
appeared to know much of the religion of the 
heart himself, who did not, as he advanced in his 
course, manifest a growing sense of the great im- 



FEMALE SOCIETY, MARRIAGE. 321 

portance of securing a spiritual helper in the com- 
panion of his life. 

7. You will not fail, I trust, to consider good sense, 
and prudence also, as indispensable qualities in a 
clergyman's wife. Whatever piety the object of your 
choice may possess ; yet if she be a person of weak 
mind, and strikingly deficient in practical discretion, 
she will perpetually mortify you, and probably do you 
more harm than good among the people of your charge. 
She will seldom fail, by her precipitancy, her rash- 
ness, her imprudent speeches, and her childish de- 
portment, to weaken your hands, and counteract some 
of your best efforts. Or the most favourable suppo- 
sition is, that, when her character is once fairly un- 
derstood, she will be considered as harmless, and do 
you no positive injury. Surely something better than 
this ought to be sought and expected by him who is 
about to choose a companion for life ; a mother for 
his offspring; a " guide of his house;" a lightener of 
his cares ; and a counsellor of his most confidential 
hours. Who can tell the importance of having, in so 
near a friend, sound, practical wisdom, and habitual 
prudence ? To a clergyman it is highly desirable that 
his wife should have good sense and piety enough to 
be a helper even in his professional duties ; but that 
she should have the principal management of all his 
domestic concerns, will follow as a matter of course. 
For this purpose, every one sees that wisdom, pru- 
dence, and energy too, are indispensable. 

8. I scarcely need to add, that you will, no doubt, 
consider good temper, and amiable manners, as hold- 
ing a very important place in the qualifications of her 
who is to be a "help-meet" for a minister. It has 



322 LETTERS ON CLERICAL MANNERS. 

often been remarked, that no clergyman ever married 
a wife of a remarkably weak understanding, without 
severely repenting it. With this I agree. But I am 
inclined to think that a wayward temper, and repul- 
sive manners, in a wife, are more destructive of do- 
mestic happiness, and especially that of a clergyman, 
than even folly itself. 

It is of the utmost importance, that the wife of a 
public man have that amiable, bland, accommodating 
disposition ; that habitual equanimity and benevolence, 
which will dispose her at all times to consult her hus- 
band's comfort, and to receive with a kind welcome 
all his friends and visitants. If her temper be irasci- 
ble, discontented, querulous or vindictive, she will not 
only create many a bitter hour under her own roof; 
but will also alienate the friends of him whom she 
has the deepest possible interest in sustaining, and 
present an additional obstacle to the favourable influ- 
ence of his best exertions. Many a minister has had 
his usefulness in a great measure prostrated, and some 
have been driven from comfortable settlements, by the 
acerbity and perverseness of female tempers. And, 
on the other hand, it is but justice, and equally to my 
purpose, to add, that, in many cases, a clergyman of 
weak mind, or unhappy natural temper himself, has 
been most happily influenced from day to day, and 
in a great measure sustained in dignity and useful- 
ness, by the affability, prudence, and address of an 
amiable wife. 

9. Good health and a good flow of spirits in a wife 
are of incalculable importance to any man ; but to a 
minister of the gospel they are, obviously, of peculiar 
importance. I will not suppose you capable of being 



FEMALE SOCIETY, MARRIAGE. 323 

so insane as to wed a known valetudinarian ; in other 
words, voluntarily to connect yourself with an incum- 
brance, rather than a help, for life. Your companion 
may become sickly, after marriage. If this should be 
the case, submit to it without a murmur, and cherish 
her with growing affection, just as you would wish 
her to do, if your own health should fail. But pray 
do not begin with a nursling. An invalid of either 
sex ought, undoubtedly, to receive your compassion, 
and, as far as practicable, your benevolent attention ; 
but in seeking a wife, I shall take for granted that 
you wish to obtain a companion by whom your own 
enjoyment and usefulness will be increased. But 
surely there is a miserable prospect of either of these 
objects being, to any extent, attained, when any one 
commences his conjugal career with a companion, 
whose frail, morbid frame, and continually recurring 
indisposition, are ominous of the sick room, rather 
than of the cheerful, active housewife, as long as she 
lives. Nay, more ; not only seek a wife of good health, 
and some activity and energy ; but one who has also 
a good flow of animal spirits. How inestimably im- 
portant to an intellectual and moral labourer, that he 
have a companion who will be able habitually to cheer 
him in his gloom ; to encourage him in sickness ; to 
incite him in his languid hours ; and to banish the 
clouds which occasionally obscure his prospect, by the 
fascination of a smiling countenance, which " doeth 
good like a medicine !" 

10. You will, no doubt, have observed that, in the 
foregoing list of requisites, I have said nothing of 
personal beauty. For this, my reasons are various. 
There is no danger of this quality having less influ- 



324 LETTERS ON CLERICAL MANNERS. 

ence than it ought to have, in the choice of a wife. 
All the danger is on the other side. It is a fading 
flower ; soon passing away, and leaving the intellec- 
tual and moral qualities, the grand requisites to con- 
jugal felicity. Even while it lasts, it enters much 
less into the essence of connubial bliss, than the 
youthful imagination is apt to suppose. Some of the 
happiest marriages I have ever known were cases in 
which the wife was remarkably homely, rather than 
beautiful ; but in which her moral beauty was very 
conspicuous. While, therefore, it is, doubtless, de- 
sirable that the woman with whom you hope to spend 
your life, should have a face and person entirely 
agreeable to you ; I trust you will not be unwise 
enough to consider a " set of features and com- 
plexion," as all in all in your choice. In less than 
half a dozen years after you have become a husband, 
every thing of this nature will be lost in the more 
important considerations of the understanding, the 
temper, the heart, and the practical duties of do- 
mestic life. 

11. I solemnly warn you against marrying fur 
money. And by this I mean something more than is 
commonly intended by the expression. To be influ- 
enced, in forming a matrimonial connection, solely or 
chiefly, by the consideration of property, and not by 
genuine affection, I hold to be a complicated wicked- 
ness ; a sin against God, against nature, and against 
domestic enjoyment ; and it is no less a folly than a 
sin. Such marriages are scarcely every happy ; and 
no wonder that the frown of heaven, as well as the 
disapprobation of all the wise and good, should rest 
upon them. But I would go further, and say, to a 



MARRIAGE. 325 

young clergyman, by no means marry a lady of very 
large estate, even if you can love her sincerely. Her 
property will, without something like a miracle, be a 
snare to you. She will probably expect to live in 
splendour ; to see much company ; and to adopt a 
style of equipage and expense by no means friendly 
to Christian simplicity and spirituality. This will be 
fatal to your ministerial fidelity and comfort. Be- 
sides, the very care and anxiety unavoidable in 
managing a large estate, would make your heart and 
hands so full of the world, as wholly to interfere with 
exclusive consecration to the duties of your office. I 
say again, then, be not in haste to wed a large worldly 
property. In one case only would I allow such a 
step, viz., where the female who brought the property 
was decidedly pious ; disposed to be plain and simple 
in her habits ; and not likely to ensnare a servant of 
Christ, by worldly cares and parade. But who can 
be sure that this will be the case with her whom he 
marries ? The best way is to avoid the danger alto- 
gether. In giving this advice, however, I acknow- 
ledge, I have little hope that it will be considered as 
wise, and far less that it will be followed. But if you 
go counter to it, you will bring on yourself many a 
heart-ache, which will convince you of its wisdom 
afterwards. I have known of one instance of a cler- 
gyman declining a matrimonial connection of the most 
attractive character from motives such as these ; but 
he was a man of singular piety, disinterestedness, and 
magnanimity. 

12. Recollect that there is no step in life, in which 
you stand more in need of constant divine direction, 
than in choosing a wife. Perhaps I ought rather to 



326 LETTERS ON CLERICAL MANNERS. 

say, that there is no temporal step in which you stand 
so much in need of the guidance of infinite Wisdom. 
To marry without cordial affection is madness. To 
marry without sacredly listening to the dictates of 
prudence, as to the piety, the good sense, the good 
temper, and the amiable manners of the individual 
selected, is equal madness. How shall the demands 
of both be satisfied ? Especially since this, of all the 
subjects which come before the mind, is that concern- 
ing which caprice, fancy, and passion are, perhaps, 
most apt to blind the judgment, and bear a sovereign 
sway ? For my part, when I recollect these things, 
I am constrained to ask, can there be a subject con- 
cerning which you more urgently need guidance from 
above? Can there be a subject in regard to which it 
behoves you more implicitly to cast yourself on the 
teaching and the control of God, and more impor- 
tunately to beg him to choose for you ? To this mo- 
mentous matter, let me, with peculiar emphasis, apply 
that precious precept and promise of God's word; — 
" Acknowledge him in all thy ways, and he will di- 
rect thy steps." Beseech him with unwearied impor- 
tunity to go before you ; to guard you against the 
confidence of self-will, and the government of unhal- 
lowed passion ; to point out the proper object ; to 
direct your choice in mercy ; and to preside over 
every step in your progress. He can, and if you im- 
portunately ask him, you have reason to hope, he 
will, guide your eye ; control your feelings ; lead you 
by his providence ; remove difficulties ; and conduct 
you to a union for which you will have reason to 
praise him for ever. If God were more acknowledged 
and honoured in forming matrimonial connections, we 



FEMALE SOCIETY, MARRIAGE. 327 

should see more happy marriages. But if, instead of 
this, in seeking a wife, you forget the best Counsellor ; 
conduct your inquiries more by the eye than the ear ; 
think only of those qualities which please the fancy ; 
depend on effecting an entire revolution in a character 
confessed not to be, at present, at all suitable ; and 
turn away from the warnings of piety and experience ; 
— why, then, you will probably find your acquisition a 
scourge instead of a blessing, and all your anticipated 
joys turned into gall and wormwood. 

13. Beware of violating a matrimonial engagement 
after having formed it. I have sometimes doubted 
whether there were on the minds of many conscien- 
tious young men, a sufficiently deep impression of the 
evil of this conduct. The same levity of feeling 
which is apt to prevail in forming such contracts, is 
too apt to be indulged in breaking them. And hence, 
some who claim strong sensibility to the point of 
honour, and even of piety, after entering into a 
solemn contract of this kind, have not scrupled un- 
ceremoniously to violate it, and perhaps in a manner 
and in circumstances extremely revolting to delicate 
minds. Such cases are always deeply to be deplored ; 
and, where an individual of your profession is con- 
cerned, cannot fail to inflict a severe wound on reli- 
gion. I do not say, that a solemnly betrothed party 
may in no case whatever break off an engagement 
before marriage. For I have no doubt that new facts 
may sometimes arise, and important discoveries be 
made, which will fully justify such a step. But, in 
my opinion, by far. the greater part of the cases of 
such conduct which occur, are utterly unjustifiable 
and deserve lasting censure. It is no valid plea to 



328 LETTERS ON CLERICAL MANNERS. 

say that affection has cooled. That may be an evi- 
dence that there was juvenile folly and haste in the 
engagement ; but by no means proves that it may be 
violated at pleasure. Suppose affection to cool after 
marriage ; what then ? Truly it is an unhappy di- 
lemma ; but still it only proves that the man was pre- 
cipitate at first, and inconstant afterwards ; but nei- 
ther branch of character will add much to his reputa- 
tion among the wise and the good. The remedy for 
all this is obvious. Be careful in inquiring. Be 
deliberate and prayerful in choosing. When you have 
made the choice, and stand in the situation of one 
betrothed, no more admit the thought of violating the 
engagement, than you would think of deserting a wife 
and half a dozen children. And even if the most 
serious considerations arise, to make a rupture of the 
contract, in your view, necessary, you ought to regard 
it as one of the greatest misfortunes of your life; 
and, like the English prelate, who had committed an 
accidental homicide, to keep an annual day of humilia- 
tion and fasting in memory of it to the latest year of 
your course. 

14. From the hour that you become a husband, let 
it be your care to set an edifying example of conjugal 
excellence. As a clergyman ought to be the most 
pious man in his parish ; to go before all his people 
in the exemplification of every Christian grace and 
virtue ; so he ought to make a point of being the best 
husband in his parish, of endeavouring to excel all 
others in affection, kindness, attention, and every 
conjugal and domestic virtue. Unfortunately this is 
not always the case. Some clergymen, who preach 
well on the duties of husbands and wives, are, not- 



FEMALE SOCIETY, MARRIAGE. 329 

withstanding, austere, harsh, tyrannical, and unkind 
in their own families. Whenever this is the case, it 
can seldom fail to be known ; and, when known, can 
never fail to diminish, in some degree, their official 
influence. But, I need not say, that your daily and 
hourly happiness, still more than your reputation, will 
be involved in this matter. It would be unseasonable 
here to attempt even the most cursory detail of con- 
jugal duties. Suffice it to say, that if you should not 
love your wife enough to make the most unceasing 
attentions and kindness to her delightful ; if you 
should not have an affection for her so strong as to 
prompt you to be continually contriving something for 
her happiness, even at the expense of self-denial and 
sacrifice on your part ; if the feelings of your heart 
should not spontaneously dispose you to bear with 
her infirmities, to cover her faults, to comply with 
all her reasonable wishes, and to respect and honour 
her in the presence of your family, as well as of 
strangers ; I say, if you should not have a love for 
your wife which will prompt you, without constraint, 
to do all this, it will be vain to give you counsels on 
the subject. But with such a governing attachment 
as I have supposed, all this will be easy, natural, and 
pleasant. Do not, however, expect perfect bliss with 
any woman, however lovely or excellent. As you 
are yourself a fallen and depraved creature, you 
must expect to find her so too. And as she will 
certainly see much requiring to be overlooked and 
forgiven in you, so you must be willing to overlook 
and forgive, if you hope to receive the same favour. 
Even if you find yourself somewhat disappointed in 
the woman of your choice, do not imagine that this 
28* 



330 LETTERS ON CLERICAL MANNERS. 

will release you from the obligation to treat her with 
unremitting kindness and attention. Suppose her to 
be somewhat disappointed in you ; would that release 
her from the obligation to make you an affectionate 
and attentive wife ? Surely if there be any one who 
is bound to contemplate this whole subject through 
the medium of Christian principle and Christian duty, 
it is a minister of the gospel. 

But there are two faults to which attentive hus- 
bands are frequently liable. The one is, indulging 
in undue fondness, and even caresses, before com- 
pany. This is disgusting in any one, but in a cler- 
gyman peculiarly so. The other is, paying to a wife 
in company that punctilious and extreme attention, 
which is really a kind of overacting, and which sel- 
dom fails to be unfavourably noticed. While you 
avoid both these faults, maintain that easy, unaffected 
attention, that cordial yet dignified kindness, which 
indicate a deep-seated and pure attachment. 

15. The conduct proper to be observed by the 
wives and daughters of clergymen, is worthy of your 
most serious attention. That they ought to study to 
be exemplary beyond the degree which is required of 
those in the ordinary walks of life, I suppose all will 
concede. As to the precise details of this example, 
there will probably be some diversity of opinion. In 
the following hints, I give you the result of some ex- 
perience, and of the strongest convictions. I repre- 
sent the subject as worthy of your serious attention, 
because I take for granted that any woman whom you 
would consent to marry, may be expected to regard 
your wishes, properly expressed, with sacred attention. 
If there be any clergyman's wife who wraps herself 



FEMALE SOCIETY, MARRIAGE. 331 

up in a cold indifference to the friends, the interests, 
and the congregation of her husband, and who feels 
herself at liberty to depart from that line of conduct 
which is obviously calculated to strengthen his hold 
on the affections of his people, and to promote his 
general comfort, usefulness and honour, I can only 
say, that, in my view, whatever her other accomplish- 
ments may be, she labours under either a weakness 
of judgment or a defect of principle, which cannot 
but render her a pitiable object among all sober- 
minded observers. 

Whatever may be your temporal circumstances, let 
your wife, and your daughters, if God should give 
you any, be studiously plain in their dress. Let no 
marked expensiveness ; no devotedness to fashion ; no 
flaring colours ; no symptoms of inordinate attention 
to ornament, ever appear among the members of your 
family. On the contrary, let simplicity, modesty, 
economy, and the absence of all ostentation, in this 
respect, be among their invariable characteristics. 
I give this advice under a deep persuasion, not only 
of its justice, but also of its importance. And I do 
not give it merely because, by following it, much 
unnecessary expense may annually be saved. This, 
indeed, in a Christian family, demands constant atten- 
tion. But the counsel before us ought to be followed 
from other, and far higher motives :— for the purpose 
of setting an example of simplicity and economy ; for 
the purpose of repressing those inordinate sacrifices 
to "bodily adorning" which are apt so criminally, and 
so mischievously, to prevail in all polished society: 
and for the purpose, too, of consulting the feelings of 
the less fashionable part of most congregations, who 



332 LETTERS ON ^CLERICAL MANNERS. 

are always pained, and justly pained, at seeing the 
members of their minister's families dress in a splendid 
style. And if you imagine that the most gay and 
wealthy part of a pastor's congregation would esteem 
any member of his family the less for dressing in the 
manner advised, you were never more egregiously de- 
ceived in your life. 

That a clergyman's wife ought also to feel that she 
bears an important relation to the families under his 
pastoral care, will, I suppose, be readily granted. 
How far, indeed, she ought to aim at going, in the 
important work of visiting those families, cannot be 
definitely prescribed. This will, of course, depend 
very much on the situation of her own family, her 
health, her degree of leisure, &c. But that a pious 
and prudent woman can accomplish a vast amount of 
good, by visiting among the people of her compan- 
ion's charge ; especially among the females ; not for- 
getting the plainest and poorest any more than the 
most wealthy ; and that it is her duty to do as much 
of this as her circumstances will admit, none I hope 
will be disposed to doubt. 

I will only add, that it is of immense importance to 
a clergyman, that his wife not only have, in general, 
good sense, and prudence, as before inculcated, but 
that she, and all the members of his family, should 
be aware that it is peculiarly incumbent on them, as 
a matter of decorum, as well as duty, to be " grave, 
sober, no slanderers," habitually and delicately re- 
served with respect to every thing which concerns 
either his personal or official duties, and constantly 
on their guard against every thing, in speech or be- 
haviour, which may, even by possibility, implicate his 



FEMALE SOCIETY, MARRIAGE. 833 

character or usefulness. I wish the wives and child- 
ren of clergymen felt as they ought, the undoubted 
truth, that every instance of levity or indiscretion on 
their part, is not only wrong in itself, but tends also, 
in ways which they little think of, to depress the 
reputation of those whom it is, in every respect, their 
highest interest to honour. 

16. Before marriage, as well as afterwards, exer- 
cise great delicacy in conversing with females. There 
are clergymen, both single and married, who are not 
sufficiently attentive to this point. Every thing that 
approaches to fondling with females ; frequently 
taking hold of their hands ; leaning on, or over their 
persons ; saluting them ; retiring much with them 
into private apartments ; often taking solitary walks 
with them ; corresponding with them by letter, &c. — 
are all practices of which clergymen, young or old, 
ought to be extremely cautious, and more especially 
in respect to married females. In a word, in all your 
associations with the other sex, let your delicacy be 
of the most scrupulous kind. Shun not only the 
reality, but even the appearance of evil. And re- 
member that the very confidence, with respect to 
purity, which is commonly placed in a clergyman's 
character, while it is, in some respects, highly advan- 
tageous, may become a snare to him in a variety of 
ways easily conceivable. 

The importance of perfect delicacy of language, on 
the part of a clergyman, in conversing with females, 
has been urged in a preceding letter. I shall not, 
therefore, now enlarge on the subject, further than to 
say, that, for any one to use an expression, in their 
presence, which borders on the indecent, or approaches 



334 LETTERS ON CLERICAL MANNERS. 

even to double entendre, is to forfeit the character of 
a gentleman ; but for a minister of religion to be guilty 
of any thing of this kind, is peculiarly base. There 
is no need, however, of my adding another syllable 
in support of so plain a dictate of common decorum. 

The manner in which you converse with women, 
and especially with young women, on the subject of 
experimental religion, will be worthy of your par- 
ticular attention. Here the text which stands at the 
head of this letter is strictly applicable. " Entreat — 
the elder women as mothers ; the younger as sisters, 
with all purity.' ' Do not affect privacy in your con- 
versations with either, more than the nature of the 
case may render absolutely necessary. And, as often 
as you can, avail yourself of the aid of those " mothers 
in Israel/' whose piety, experience, and influence ren- 
der them capable of eminent usefulness among anxious 
inquirers of their own sex. 

17. Let all the time that you spend in the society 
of females be employed as much as possible in useful 
conversation. When young men of the world con- 
verse with females, they commonly, of design, dwell 
on frivolous subjects, because they suppose no other 
to be adapted to the capacity of that sex. As this 
will not be your opinion, if you derive your senti- 
ments from the Bible ; so I trust your practice w T ill 
be different. Never imagine that to talk on light and 
vain subjects, is to accommodate yourself to females. 
They will neither respect nor thank you for the ac- 
commodation. Women are just as capable as others 
of comprehending and discussing to advantage, most 
subjects which ought to be introduced into any com- 
pany. And there are many subjects of great im- 



FEMALE SOCIETY, MARRIAGE. 335 

portance, which they are able to treat in a more 
striking manner, and with a more delicate touch, than 
most men. Avail yourself of this fact. Try to turn 
every moment that you spend in their society to good 
account, both for yourself and for them. Especially 
let religion, and the great subjects connected with it, 
form as much as possible, when in their company, the 
leading topic of conversation. You cannot take a 
better method, at once, to promote their improvement 
and your own, and to gain their confidence. 

18. Never allow yourself to adopt those contemp- 
tuous expressions concerning the female sex generally, 
which licentious men are so apt to indulge, and which 
some good men are prone, inconsiderately, to employ. 
That men who have little or no principle themselves, 
and who have no real acquaintance with any but the 
most worthless portion of the other sex, should be 
fond of throwing out reproaches against the character 
of women, as a body, is not wonderful. But when I 
hear a man of knowledge and piety, and, above all, a 
clergyman, doing this, I generally conclude, either 
that he is a weak man ; that he has kept bad com- 
pany ; or that he is revenging some supposed ill- 
treatment from an individual female, or some unhappy 
connection or occurrence in earlier life. Be assured, 
my young friend, this is foolish conduct. No truly 
wise man was ever guilty of it. That there is more 
intellectual culture among men than women, is evi- 
dent. But that there is more native intellectual 
soundness and justness of mind among the former 
than the latter, I do not believe. And that there is, 
decisively, more moral excellence among women, in 
general, in Christian countries, than among the other 



336 LETTERS ON CLERICAL MANNERS. 

sex, I am deliberately persuaded. If this, or any 
thing like this, be true, then the practice of speaking 
lightly of women, is not just in itself; is not agree- 
able to the word of God ; and is not adapted to pro- 
mote the great interests of virtue and piety in the 
world. It can answer no other purpose than to 
harden licentiousness in its folly; to mislead the 
young ; to depreciate, in the view of many, a most 
precious part of the church of Christ ; and to present 
an unnecessary obstacle in the way of their usefulness. 
19. I have only to add, as a final counsel, growing 
out of all that has been said on the subject, that you 
endeavour to maintain a constant and firm influence 
on the minds of the pious females, wherever you re- 
side. Depend upon it, this is worth all the care and 
pains you may take for its attainment. If you do 
not stand well with the female portion of your pastoral 
charge, as I remarked in the introduction to this 
letter, your prospect of usefulness in the ministry will 
be very small. If you ask me how the influence which 
I recommend shall be gained and preserved, I an- 
swer, not by flattery ; not by any indirect or crooked 
arts ; but by the faithful and able discharge of all 
your public duties ; by a private conversation, pure, 
delicate, and dignified ; and by treating your female 
parishioners with that respectful and appropriate 
attention which the word of God, and the interests 
of his kingdom, evidently command. We live in an 
age in which pious females take a far more active part 
in promoting the spread of the gospel, than was com- 
mon half a century ago. Their associations, for a 
variety of humane and evangelical purposes, you will 
be prepared, I trust, in common with every enlightened 



FEMALE SOCIETY, MARRIAGE. 337 

minister of Christ, to patronize and honour. If you 
do this ; if you encourage your own wife — if you shall 
be so happy as to have a pious one— to take the lead 
in every laudable enterprise among her own sex ; and 
if your own deportment be, in all respects, such as 
becomes the Christian minister and gentleman, I will 
answer for your acquiring and maintaining as much 
of the influence of which I speak, as you ought to 
have, and for your finding it one of the most valuable 
auxiliaries in the exercise of your ministry. 



29 



LETTER XIII. 



Let your moderation be known unto all men. — Philip. 



DRESS — STYLE OF LIVING — PECUNIARY CONCERNS. 

My dear young friend : — It may seem, at first 
view, scarcely necessary, or even proper, in address- 
ing a candidate for the ministry in the Presbyterian 
church, to dwell on the subjects which appear at the 
head of this letter. It is well known that the tem- 
poral circumstances of our ministers are very rarely 
affluent, and seldom even comfortably easy. Much 
labour, small salaries, and habitual self-denial, are, in 
general, the lot of those who, in our church, aspire 
to the precious privilege of serving Christ in the 
"ministry of reconciliation. ,, Why then, it may be 
asked, should it be deemed proper to discuss a set of 
subjects w T hich can be considered as claiming the par- 
ticular attention of those only whose resources enable 
them to command some of the luxuries of life ? 

This objection is by no means solid. A few of our 
ministers, especially those who reside in great cities, 
and other populous places, have the means of living 
somewhat splendidly, and are often placed under very 
strong temptations to do so. Some, who are differ- 
ently situated, have a natural and almost irresistible 

(338) 



DRESS. 339 

propensity to show and parade, which they strain 
every nerve to indulge ; and there are even those in 
the sacred profession, who, though extremely poor, 
are so criminally unwise and prodigal, as to plunge 
themselves into debt for the gratification of this pro- 
pensity. Surely a few words applicable to each of 
these classes may be neither unseasonable nor useless. 
Perhaps the most serious difficulties in relation to 
this point are those which beset the city clergyman ; 
especially if his pastoral charge include a number of 
fashionable and wealthy females, and if the provision 
which they make for his temporal support be, at the 
same time, pretty liberal. If to these circumstances 
be added that of his family being strongly predis- 
posed to expensive dress and gay company, the con- 
sequences can scarcely fail of being very unhappy. 
Not a few ministers, by yielding to temptations of 
this kind, have grieved the hearts of the pious ; 
weakened their own hands ; and laid up in store for 
themselves the bitterest, but unavailing, repentance. 
As you know not the situation in which you may be 
placed ; and as it is desirable that every young 
minister should be armed beforehand against the 
temptations which may assail him, I trust you will 
be willing to listen to a few suggestions, derived 
from some observation and experience, and offered 
under the most solemn impression that they are wor- 
thy of your serious regard. Rely upon it, that, how- 
ever unfavourably some of them may now impress 
your mind, you will hereafter find in them more both 
of truth and importance, than it is possible for any 
one to perceive, who has seen so little, comparatively, 
as you have, of human life. 



340 LETTERS ON CLERICAL MANNERS. 

1. To begin with your own dress. Wherever your 
lot may be cast, whether in the country or in a city, 
let your dress be always plain, but at the same time, 
whole, neat, and clean. Never make it an object of 
primary or engrossing attention ; but at the same 
time never neglect it. Even if your residence be ever 
so retired, never appear in public without setting a 
good example to your flock in this, as well as in every 
other respect. Recollect that one of the advantages 
of the Lord's day, and of public worship, is that they 
afford, at once, an opportunity and an inducement to 
lay aside the dust and dirt of the week, in a physical 
as well as moral sense, and to appear clad in habili- 
ments which indicate attention, industry, and neat- 
ness. And as the minister of the gospel is a public 
character, and must necessarily, in a great measure, 
live in public, it is desirable that he should appear 
every day, when he is in company at all, very much 
as he ought to appear on the Sabbath. Let your 
dress, then, be always simple, unostentatious and eco- 
nomical ; but let it not be slovenly. Even if it be 
coarse, and you cannot afford to have it otherwise ; 
still let it be free from all disgusting defilement. 
Imagine not that any degree of piety or talents will 
atone for total negligence of this matter. Be assured 
that any man, who is filthy, or even slovenly in his 
person, however striking may be his accomplishments 
in other respects, will find his character and influence 
depressed in proportion to the degree in which this 
evil prevails. Such a fault never did, and never will 
exist, in any case, with entire impunity. 

It is the duty of a minister to spend a part of 
almost every day, if not in public, at least in social 



DRESS. 341 

intercourse : and he knows not at what hour he may 
be called upon to converse with the most polished 
and ceremonious of his parishioners or neighbours. 
Now, in conversing with such individuals, it is surely 
desirable that there be nothing in his person calcu- 
lated to repel them, or to diminish his influence over 
them ; nothing adapted to give them an idea of 
filthiness or vulgarity ; but, as far as possible, of the 
reverse. I am decidedly of the opinion, therefore, 
that some clergymen, who can very well afford to do 
otherwise, have been entirely too negligent of this 
matter, in appearing in public. I was once acquainted 
with a minister of our church, who was not only in 
very comfortable circumstances, but rather entitled 
to be called rich, who was so culpably negligent of 
his dress, and, on a particular occasion, appeared in 
habiliments so unworthy of his character, that a pious 
lady was on the point of procuring a suit of clothes 
for him, when she learned, to her surprise, that he 
was not poor, and that he would certainly be offended 
by an offer of such charity. He was an uncommonly 
pious, active minister ; but he had, as to the point of 
slovenliness in dress, a constitutional infirmity ; which, 
you can readily perceive, might have drawn both him- 
self and others into a very embarrassing situation. 

I trust you will endeavour to guard against any 
kind of excess on this subject. On the one hand, to 
see a minister of the gospel finical, or addicted to the 
love of splendour or finery in dress ; to see, in a word, 
any thing about his person which discovers a special 
attention to fashion or ornament in clothing, or a 
peculiar desire to make a good appearance in this 
respect, is certainly unworthy of his character. But, 
29* 



342 LETTERS ON CLERICAL MANNERS. 

on the other hand, to see such a degree of negligence 
m reference to this matter as is inconsistent with 
cleanliness, and with a decent respect for those with 
whom he associates, is equally disreputable, and 
quite as unfriendly to his usefulness. Why should 
an enlightened, prudent man, allow himself to run 
into either extreme ? 

2. If you should ever have a family, the dress of 
those who belong to it will be worthy of your par- 
ticular attention. I have already adverted to this 
subject in the last letter. But a few additional sug- 
gestions in reference to it, in this connection, may not 
be entirely superfluous. Not only ought the female 
part of a clergyman's family to avoid every thing that 
looks like devotedness to fashionable dress ; every 
thing dazzling, or "dashing," as the popular style is; 
but no such folly ought to appear, as far as it can be 
avoided, in the dress of any of his household. A dis- 
position to load even his youngest children with taw- 
dry or useless ornament, ought not to be indulged. 
To make them conspicuous by red shoes, waving 
plumes, and expensive, showy decorations of any 
kind, may gratify parental vanity ; but cannot min- 
ister to the rational comfort of either parents or 
children ; and may make an impression on the minds 
of some plain or poor parishioners which is very far 
from being desirable. Besides, the tendency to in- 
dulge in excessive gaiety and ornament of dress, is 
so general, and, in many cases, a source of so much 
evil, as remarked in a former letter, that a minister 
ought studiously to set an example of plainness and 
simplicity in this respect, in all to whom his influence 
extends, for the purpose of promoting a similar habit 



STYLE OF LIVING. 343 

in others. And the more able he is, on the score of 
expense, to indulge the inclinations of his family, the 
more useful will his example be likely to prove. 

3. If you live to have a house of your own, let your 
furniture, and all your equipage be of the plain and 
simple kind. Most of the considerations urged in the 
preceding paragraph, apply here with equal force. 
There is so strong a tendency, in many persons who 
can ill afford it, to lavish expense on splendid furni- 
ture and fashionable equipage of every kind, that 
every well-wisher to the cause of good morals, to say 
nothing of religion, ought to throw the whole weight 
of his character into the scale of the strictest modera- 
tion. Even if you should be able, without inconve- 
nience, to indulge the most refined taste in matters 
of this kind, by all means forbear to do it. Let it be 
seen that your heart is not set on such objects; that 
you deliberately prefer simplicity and plainness ; and 
that you conscientiously choose to devote the money 
which might have been spent in splendid but useless 
decoration to the support of the infinitely more im- 
portant interests of humanity and religion. 

For example ; if you should feel yourself able to 
keep any kind of carriage, always prefer a plain to 
an elegant or showy one. In purchasing horses, re- 
collect that sound, substantial, decent-looking ani- 
mals are more suitable for a minister of the gospel, 
than those which are remarkable for their beauty, 
which must, of course, be much more costly, without 
being really more useful ; and in the use of which his 
parishioners would often be tempted to remark, that 
their minister was peculiarly fond of fine horses. The 
same principle will apply to every article of personal 



344 LETTERS ON CLERICAL MANNERS. 

or domestic accommodation. Make a point of never 
expending a cent for show, or mere useless decoration ; 
but all for solid utility and convenience. Nay, of two 
articles of exactly the same utility and price, always 
prefer that which is plain and unostentatious, to that 
which is highly ornamented, merely because it is plain. 
I have never known a clergyman to deviate materially 
from this plan of living, to affect splendour, to launch 
out into a system of dazzling expenditure, calculated 
to excite the envy or the admiration of a staring mul- 
titude, without seriously depressing both his reputation 
and his usefulness among all reflecting people. In- 
deed, to see a minister of the gospel ambitious of finery, 
and carried away with baubles and show, is revolting 
even to the devotees of the world themselves, who 
see at once how inconsistent it is with his sacred 
profession. 

4. Never allow yourself to live beyond your income. 
He who does this , must either contract debts without 
a rational prospect of paying them, or he must ex- 
pect to have them discharged by the hand of charity ; 
either of which is unworthy of the ministerial char- 
acter. However scanty, therefore, your income may 
be, rigidly reduce your expenditure within its limits. 
It is not disreputable to be poor ; but it is highly dis- 
reputable to be prodigal of other people's money. 
Indeed it appears to me that few things can more 
flagrantly evince the want of principle, than living 
luxuriously on property not our own. A writer in 
the " Christian Observer" expresses himself on this 
subject in the following language, which does not ap- 
pear to me at all too strong : " A clergyman, over- 
whelmed with debts to his parishioners, whether his 



STYLE OF LIVING. 345 

debts arise from vanity, or from improvidence, loses 
his influence over their minds ; and it is well if he be 
not also guilty, as too many persons who heedlessly 
plunge into debt are, of artifices, evasions, and per- 
haps worse offences, which must bring him into con- 
tempt, and utterly destroy the spiritual effect of his 
ministrations. However rigid the economy called for 
by a clergyman's circumstances, to that degree of 
economy he is conscientiously bound to submit ; and 
every step beyond it, except under inevitable visita- 
tions of Providence, is an advance towards disgrace 
and ruin, both as a man and a minister." 

5. Manage all your expenses with a wise economy. 
I wish to lay particular stress on the word wise. 
Every one must perceive that economy is a relative 
term. That which might be very properly so termed 
in one, would deserve the name of exceptionable par- 
simony in another, or of criminal prodigality in a 
third. Wise economy consists in maintaining a just 
balance between that which we have to spend, on the 
one hand, and that which we really need to spend on 
the other. Pecuniary embarrassments, in the case of 
clergymen, as well as others, frequently arise, not so 
much from general prodigality, as from expenditures 
which are not necessary. One of the best methods 
of keeping your expenses within the limits of your 
income is, never to purchase any thing, however cheap 
or tempting the article may be, unless you really need 
it. He who rigidly and prudently adheres to this 
rule, will seldom find the state of his finances very 
seriously deranged-; and will generally have something 
to spare for the calls of charity. 

6. Carefully guard against every thing approaching 



346 LETTERS ON CLERICAL MANNERS. 

to meanness in the management of your pecuniary 
affairs. Frugality is always, and in all persons, a 
virtue ; but extreme and unseasonable parsimony is 
always censurable and degrading. Rely on it, a sor- 
did, niggardly spirit was never useful to any one. Its 
savings are pitiful ; its gains are mean ; and, like most 
other vices, it generally defeats its own purpose ; in- 
ducing, perhaps, the very evil which it aims to avoid. 
Many a man, by low and unmanly attempts to save, 
has been plunged into unexpected and heavy expenses. 
Never resort to any means of making money, incon- 
sistent with the dignity of the clerical office, or which 
you would feel reluctant to have universally known. 
I have heard of clergymen, who, for the sake of some 
petty gains, carried on, privately, a disreputable little 
trade in articles of daily consumption, by pursuing 
which, with extreme exactness and parsimony, they 
were enabled to make a few cents each day. But it 
always depressed,- and, in some instances, totally 
ruined, their characters as ministers of religion. 

7. Conscientiously avoid every thing crooked, or 
even questionable, in your pecuniary transactions. It 
is not enough that a minister of the gospel sacredly 
guard against every thing in his dealings really fraud- 
ulent, and of which the laws of the land can take hold. 
He is here, as in all other concerns, to shun every 
approach to that which is incorrect, or even to that 
of the correctness of which there can be the least 
reasonable doubt. If there be any speculation or 
purchase, of the perfect fairness of which there is a 
popular question, however strong may be your own 
conviction of its fairness, have nothing to do with it. 
To go forward in such an enterprise may be injurious ; 



PECUNIARY CONCERNS. 347 

but to withdraw from it entirely is always safe. 
Whatever may be your opinion on the subject of what 
is called usury, either as to the Bible meaning of the 
term, or the wisdom of human laws in reference to it, 
never allow yourself to engage in any transaction, 
which immediately or remotely bears the least alliance 
to the usurious character. In short, never permit 
yourself to be concerned in any pecuniary affair, 
which, if, by any unforeseen occurrence, it should 
hereafter be dragged before the public, could possibly 
implicate either your probity or honour in the minds 
of the most scrupulous. Remember that, in all cases 
whatever, it is infinitely better to suffer wrong, than 
to do wrong ; and that many things which would not 
be at all noticed in another man, may, in a minister 
of the gospel, be considered as far from reputable. 

8. There are some advantages in keeping a regular 
account of your expenditures. You must by no 
means suppose that this practice is confined to men of 
a parsimonious spirit. Some of the most judicious, 
and even liberal managers of their pecuniary affairs 
that I have ever known, were in the constant habit 
of keeping such an account. The purposes which it 
may answer are various, and by no means unworthy 
of regard. It will be likely very materially to promote 
a general spirit of system and order in your finances. 
It may not only serve as a salutary check on unneces- 
sary expenses ; but it may enable you to solve many 
important questions respecting the cost of living ; and 
it may form a record of no small value, both as a 
matter of curiosity, and of instruction, in subsequent 
years of your life. Such a record has often furnished 
the means of ascertaining dates, and important facts, 



348 LETTERS ON CLERICAL MANNERS. 

to an extent not at all contemplated at the time ot 
its formation. A man, therefore, of habitual order 
in his affairs, ought to be able to say, how much he 
receives, and how much he expends, in every year of 
his life ; and what are the date and amount of every 
important purchase that he makes. 

9. Persons of small pecuniary means, as clergymen 
generally are, should make a point of paying ready 
money for every thing they buy. Those who purchase 
on credit never fail to pay more for what they buy 
than others. If you wish to live economically, there- 
fore, never go in debt for any thing. Never keep 
running accounts for your domestic supplies. You 
may thus save a large per centage on your annual 
expenditure. Nor is this all. When you pay the 
cash for every thing, you know how your money is 
going, and can take every step with intelligence and 
distinct calculation. But when you suffer accounts, 
in half a dozen places, to accumulate, for six or twelve 
months together, the probability is, that you will find 
an amount rising up against you at the end of this 
time, altogether unexpected, and which you are not 
prepared to meet. The history of the pecuniary em- 
barrassments of many a clergyman may be traced to 
this source. One who has already plunged himself 
into difficulty by indiscretion, may not be able to act 
agreeably to this advice ; but by wise management at 
the outset, it may be generally done. 

10. Set a good example to your parishioners, and 
to all around you, in contributing to charitable and 
pious objects. You will often have occasion, both in 
public and private, to inculcate on others the exercise 
of Christian liberality. Indeed, I have frequently 



PECUNIARY CONCERNS. 349 

thought that attention to this duty was not urged by 
ministers, either from the pulpit, or in private, as 
much, by any means, as its importance demands. 
But what will be the appearance, if while you strongly 
recommend this duty in words, you set no example 
of the discharge of it in your habits ? It is true, 
ministers can seldom give much to charitable and 
pious objects. Of silver and gold they commonly 
have but little to bestow on any thing beyond the 
daily provision of food and raiment. But if they 
exercise a just economy, they may and will have a 
little. And if that little be suitably divided, and 
cheerfully bestowed ; if you show a readiness to the 
utmost of your ability, and beyond your ability, to 
contribute to the promotion of the Redeemer's king- 
dom, you will give one of the best possible evidences 
of your sincerity and zeal. 

11. Do not indulge a habit of undue solicitude, 
and especially of frequent complaint, respecting your 
temporal support. Where there is either an inordi- 
nate love of property, or a querulous temper, the 
subjects of salary, perquisites, &c, will be apt to 
engage more attention, and to be more frequently 
the topics of conversation, than a minister of the 
gospel ought ever to allow them to be. Never con- 
verse on subjects of this kind, unless it becomes ab- 
solutely necessary ; and then let it be done sparingly, 
and with a few confidential friends only. You may 
rest assured, that dwelling much on his pecuniary 
affairs, in intercourse with his parishioners, never 
promoted the real benefit of a clergyman, either as 
to his purse or his reputation. All that can be done, 
to any advantage, in providing for the temporal com* 
30 



350 LETTERS ON CLERICAL MANNERS. 

fort of a pastor, may, I am persuaded, be commonly 
done, quite as effectually, by dropping a hint, now 
and then, to a discreet friend, and much more to the 
honour of religion, than by the most unceasing com- 
plaints, and the most importunate solicitations. 

12. Be not in the habit of proposing to your con- 
gregation to make subscriptions or donations for 
your support, besides your salary. Some distin- 
guished ministers, both in Europe and America, who 
had liberal salaries, have been repeatedly guilty of 
this indiscretion. Either improvidently falling in 
debt, or being called to meet some extraordinary ex- 
penditure, they openly solicited, or indirectly encour- 
aged, one private subscription after another for their 
own relief.. This is seldom expedient, and often it is 
exceedingly injurious. Where any thing of this kind, 
on a special occasion, once in a minister's life, is 
spontaneously, and without his knowledge, set on foot 
by a few friends, and carried into execution with a 
delicate privacy, it may be accepted without any 
injurious consequences. But if he solicit it; or if 
it be repeated from time to time, it cannot fail, 
insensibly, to depress his standing with his people. 
It brings him before their view too much in the 
character of a pauper ; and if he be presented to 
them in this character again and again, in spite of 
everything that can be said or done to the contrary, 
he will occupy a less respectable place in their feel- 
ings. No man who ministers at the altar, ought ever 
to consider a decent support, imparted by those whom 
he serves, as charity. It is nothing but his due. 
And yet, there is a certain spirit of independence 
which his own reputation, and the honour of religion^ 



PECUNIARY CONCERNS. 351 

equally call upon him to maintain. The character 
of an habitual beggar for himself, is a miserable one 
for a minister of the gospel. 

13. Never leave a congregation on account of the 
smallness of your salary, if you can possibly avoid it. 
Every minister ought to expect from his people a 
comfortable support ; not that which will enable him 
to live in luxury ; but which will place him above 
want, and deliver him from those perplexing cares, 
which a very inconvenient scantiness of provision can- 
not fail to produce. If your congregation should be 
entirely able to give you such a support as I have de- 
scribed, and yet decline or neglect to do it, you ought 
to take the earliest favourable opportunity to leave 
them. The workman is worthy of his meat. And 
where, in such circumstances, it is withheld, those 
who are capable of deliberately withholding it ought 
to feel the consequences of their unchristian parsi- 
mony. There is neither justice nor charity in remain- 
ing with a people who will permit a faithful minister 
to starve, while they are abundantly able to " minister 
to his necessities." 

But if you should ever be connected with a small 
and poor congregation ; a society of an attentive and 
affectionate character ; earnestly desirous of furnish- 
ing you with a comfortable support, but really unable 
to afford it; be not ready to leave such a people. 
Nay, if you are happy and useful among them, never 
think of deserting them on account of pecuniary con- 
siderations, as long as you can avoid it. Remain 
with them ; cherish them ; and rather beg for them 
than of them. This is almost the only case, in which 
I would advise a minister of the gospel to resort, for 



352 LETTERS ON CLERICAL MANNERS. 

a part of his time, to some secular employment, 
which might supply the deficiency of an inadequate 
salary, and enable him to remain where he otherwise 
could not live, among a willing but poor people. 
Stay with such a people as long as God, in his 
Providence, renders it practicable ; be willing to deny 
and exert yourself for their benefit ; and let your re- 
moval from them to accept of a better support, be 
your last resort. 

14. If you should ever be compelled to resort to 
any secular employment, for the purpose of supplying 
the deficiency of a small salary, let it be an employ- 
ment as much as possible in harmony with the minis- 
terial character. There have been clergymen, who, 
finding their salaries altogether inadequate to the de- 
cent support of their families, even in the most 
economical manner, and resolving to devote a part of 
their time to some employment, the product of which 
should supply the deficiency in their official income, 
have made a choice of employment truly unhappy. 
Some have been either acting or dormant partners in 
distilleries. Others have engaged in large mercantile 
business. A third class, in manufactories. And a 
fourth in speculating on notes, bonds, or some other 
species of property. And the history of these pur- 
suits has generally been, that, while a few have suc- 
ceeded, grown rich, and become completely secularized ; 
the majority have been deceived, ensnared, and plunged 
into bankruptcy, and perhaps a total wreck of Chris- 
tian and ministerial character. Of the whole number 
who take this course, I suspect, a very small portion, 
indeed, attained their professed object with comfort 
and reputation. 



PECUNIARY CONCERNS. 353 

Against all such plans and employments, therefore, 
I would warn you. If your object should honestly 
be, what is commonly, in such cases, professed, viz., 
not by any means to grow rich ; but merely to make 
such a moderate addition to your scanty income, as 
may enable you barely to support your family with 
comfort ; then choose, as an auxiliary, some employ- 
ment, which will interfere as little as possible with 
your ministry ; which will tend as little as may be to 
impart a worldly influence to your mind ; and which 
may coincide, in a considerable degree, with your 
ministerial duties. Such an employment is the educa- 
tion of youth. Such an employment, also, is the 
editing and sale of pious books. These objects of 
attention are so far from being hostile to moral and 
even evangelical duty, that they fall in with it en- 
tirely, and may be rendered essentially subservient to 
the great end of all ministerial labour. They have, 
also, this further advantage, that the gains which 
they yield are commonly small and regular, and are, 
of course, not so apt to betray the mind into a deeply 
secular spirit. Next to the employments which I 
have mentioned, perhaps that of conducting a small 
and compact farm may fall in more happily than most 
others with the duty of the sacred office. 

15. If you should be enabled to lay up any por- 
tion of property, for the comfort of your family, never 
allow it to engross your thoughts, or to be the frequent 
subject of your conversation in company. He who 
has commenced, on ever so small a scale, the work 
of accumulating property, and who has occasion, from 
time to time, to invest his savings in some productive 
manner, is often tempted to converse on the subject 
30* 



354 LETTERS ON CLERICAL MANNERS. 

with undue frequency and solicitude, when he falls in 
company with those who are considered as well versed 
in financial concerns. And in a country of active 
commercial character, he will meet with such com- 
pany so frequently, that he will be tempted almost 
every day to converse on the subject. Thus his own 
mind will be apt to become more and more occupied 
and ensnared with secular concerns, and he will be- 
tray the unhappy fact to those around him, to the 
dishonour of his holy vocation. 

Do not allow yourself, then, in company, to talk, 
frequently or freely on the price of stocks — the rise, 
fall, and prospects of moneyed institutions — the most 
popular' and eligible investments, &c, &c. If any 
thing on these subjects worthy of notice be uttered 
in your presence, you may quietly listen to it, without 
entering deeply into the conversation as a matter of 
personal interest. If you need information to enable 
you to act, seek it privately from those who are most 
competent to inform you, and most worthy of your 
confidence. But do not exhibit yourself as the zeal- 
ous devotee of such things. Few habits, not openly 
criminal, are more revolting, than to hear a minister 
of the gospel, in mixed companies, talking like a 
bank director or stockjobber. It ought to be one of 
the great objects of his life to turn off the minds of 
men from inordinate attention to these transient pos- 
sessions, and to endeavour to fasten them on higher 
and better treasures. 

16. If you should possess any property, guard 
against investing it in such a manner as will be likely 
to implicate you in frequent litigation, and compel 
you frequently to resort to legal coercion. This is 



PECUNIARY CONCERNS. 355 

highly undesirable to any man ; but to a minister of 
the gospel, it is absolutely ruinous on the score of 
reputation. It is the practice of many to invest their 
property in notes, in bonds, and mortgages, and in 
various forms of private security. This plan may 
answer very well for him whose disposition and char- 
acter permit him frequently to contend, and to resort 
to legal measures ; but it is by no means suitable to 
one who can hardly take the proper steps, in the 
plainest case, to obtain his just due, without subject- 
ing himself to invidious remark, and from no quarter 
more commonly or severely than from those worldly 
men, who are themselves, every day, plunged and 
steeped in such proceedings. Men in other stations, 
of the best character, may sue their debtors, may 
foreclose mortgages, and get what is rightly their 
own, without injury to their reputation. But a cler- 
gyman cannot. He is expected to bear with endless 
delays ; to forgive debts, where it is not entirely con- 
venient to pay them ; and to surrender claims where 
the richest man in the land would not be expected to 
do it. On all these accounts, and others which might 
be mentioned, be not fond of investing property in 
any kind of private securities, unless they are of a 
peculiarly firm and eligible kind. Public stocks, of 
the most secure character, are greatly preferable ; 
because the interest on them is paid the moment it is 
due, without dunning or trouble ; because they may 
be turned into cash at any hour ; and because neither 
holding nor selling them is likely to drag their owner 
before the public view in a commercial attitude. For 
the same reason, be not fond of investing property in 
small tenements, the renting of which will be apt to 



356 LETTERS ON CLERICAL MANNERS. 

bring you in constant collision with tenants, who more 
than half the time will be unable or unwilling to pay 
you your rent. Such property you will always find 
to give you much trouble, and yield you little profit. 
Whereas the true policy of every minister of the 
gospel is, to place all his property as far as practica- 
ble, in such a situation as will give him the least 
possible trouble, or even care, occupy as little as may 
be of his time, and render his moderate profits regular 
and certain. 

17. Finally, guard with the utmost vigilance against 
the encroachments of a grasping, mercenary spirit. 
That a minister should desire to be furnished with a 
decent and comfortable support for his beloved family ; 
that he should even be desirous, if it be the will of 
God, to leave something behind him to preserve a 
widow and. children from utter beggary, every man 
who has a family, and domestic feelings, will think 
both natural and reasonable. But the moment one 
who occupies the sacred office goes beyond this mode- 
rate and reasonable wish ; the moment a strong and 
governing desire of accumulating property takes posses- 
sion of his mind, he may bid adieu to all steady minis- 
terial zeal, to all exemplary devotedness to his Master's 
work. Preach with orthodoxy, and some degree of 
animation, he may ; visit his parishioners, to a certain 
extent, he may ; but a devoted labourer in the vine- 
yard ; a labourer who has one great object in view, — 
the extension and glory of his Master's kingdom, and 
who makes all his pursuits subservient to that object, 
he will not be. Few things, rely upon it, are more 
hostile to the spirit of piety, and of ministerial fidelity, 
than a spirit of worldly acquisition. It is just as 



PECUNIARY CONCERNS. 357 

true of a minister as of any other professing Chris- 
tian, — that " no man can serve two masters. " If you 
should ever be so unhappy and criminal, as to give 
yourself up to the spirit of worldly gain, it will eat 
out the vitals of your comfort, your zeal and your 
usefulness. It will exhibit you, like Samson to the 
Philistines, a poor, enervated, despoiled object. It is 
just as impossible for a man to be a great accumulator 
of property, and at the same time a faithful, devoted 
minister of Christ, as it is to establish a fellowship 
between light and darkness, Christ and Belial. 



LETTER XIV. 



Let all things be done decently and in order. — 1 Cor. xiv. 40> 



MISCELLANEOUS COUNSELS. 

My dear young friend : — I cannot consent to close 
this manual, although, perhaps, already too much pro- 
tracted, without calling your attention to a few coun- 
sels not included in any of the foregoing letters. In 
stating these, I shall not be studious of any regular 
order. 

1. Be careful to form the habit of scrupulous 
punctuality to all your engagements. The import- 
ance of this habit is very great, as already mentioned, 
even while you are a student in the seminary. But 
if you should live to be clothed with the sacred office, 
and to form the numerous and diversified engage- 
ments which will be likely to mark every week, if 
not every day, of your subsequent course, you will 
see, if I mistake not, a degree of importance attached 
to this matter, not easily calculated. When you have 
appointed a day and an hour for the performance of 
any duty, or to meet other persons on business, you 
have made a contract, which cannot be innocently 
broken, unless the providence of God render the 
fulfilment of it impossible. Every time you are 

(358) 



MISCELLANEOUS COUNSELS. 359 

guilty of such violation, you may greatly incommode, 
and even seriously injure, one or more individuals, 
and sometimes many individuals, by compelling them 
to waste precious time in waiting for you. What 
right have you to do this ? Is it not as real a robbery 
as taking a purse ? How men, professing to be con- 
scientious, and to have any just estimate of the value 
of time, can allow themselves to act thus, I have 
always been at a loss to understand. There is a de- 
gree of complicated mischief about it, which, what- 
ever others may do, clergymen ought certainly to 
abhor. Let me entreat you, whether you regard 
your duty or your reputation ; your own time, or the 
time of others ; — to be rigorously punctual to every 
appointment. Establish a character for punctuality, 
and you will find the great advantage of it, not only 
in obtaining the confidence of those with whom you 
may be called to transact business ; but also in pro- 
moting a similar habit among those with whom you 
associate. Like other virtues, the one of which I 
speak propagates itself, and is, eminently, its own 
reward. 

2. You will never accomplish much, either in study 
or in action, without a large share of what may be 
called decision of character. By this quality, I mean 
that bold, steady, persevering firmness of purpose, 
and ardour of pursuit, which stand opposed to timidity, 
indolence and irresolution: — that unwavering confi- 
dence in the rectitude and importance of his pursuit, 
which prompts a man to press forward in it, with a 
constancy which nothing can shake : with a courage, 
which nothing can intimidate ; and with a resolution 
which nothing can divert. This decision of character 



360 LETTERS ON CLERICAL MANNERS. 

appeared, pre-eminently, in Luther, in Calvin, in 
Wesley, in Whitefield, in Howard, and in many other 
men, whose history and services will readily occur to 
your recollection. It led them to surmount opposi- 
tion, to brave dangers, to undergo the most indefati- 
gable labour, to fulfil their engagements with punctu- 
ality, whatever it might cost them to do so, and to 
pursue the object which conscience told them was 
right, without hesitation, and without turning to the 
right hand or the left, until it was attained. 

There is nothing which a public man needs more 
than a large portion of this spirit, impelled and regu- 
lated by Christian principle. If he be feeble and 
wavering in his purposes ; inconstant in his pursuits ; 
easily discouraged, and diverted from them ; and fre- 
quently persuaded to abandon undertakings ardently 
begun, and to enter on others, only to abandon them 
in like manner; — he may make many promises and 
much noise ; but he will do little. He will never be 
ready for his work ; never punctual to his appoint- 
ments ; never either energetic or persevering in his 
exertions. If you are willing to be such a man, I 
altogether mistake your character. Yet thousands 
really bear this stamp, who are far from intending it. 
If you wish to do much for the church, and for your 
generation, be not obstinate, but be firm ; be not 
blustering, but systematic, decisive and persevering. 
Be deliberate and wise in resolving ; but determined, 
unyielding and indefatigable in execution. Do not 
let every idle individual, or every trivial difficulty, 
break in upon your plans, or fritter away your time. 
Remember that your time is short ; your work great ; 
the necessities of immortal souls unspeakably urgent ; 



MISCELLANEOUS COUNSELS. 361 

and the judgment-seat of Christ immediately in pros- 
pect. If you really act in the spirit of these con- 
siderations, you will accomplish more in a month, 
than a timid, pliant, irresolute, procrastinating man, 
however pious, in six months, or a year. 

3. Maintain the constant and persevering habit of 
early rising. This habit is conducive, to an extent 
which few appear to be aware of, to the health and 
activity, both of the body and of the mind. It has 
been often observed, that those who are remarkable 
for health and long life, have been almost always early 
risers. A disposition to lie long in bed in the morn- 
ing, is, at once, a symptom and a cause of feeble 
digestion, of nervous debility, and of general languor. 
Whereas early rising is commonly connected with 
sound sleep; with elasticity of body and mind; and 
with habits of activity, which are greatly conducive 
both to health and comfort. Nor is this practice less 
conducive to success in mental improvement. It not 
only tends to give a daily spring to the mind, but also 
to make a very important addition to your studying 
hours. He who is called to engage in much mental 
exertion, and is, at the same time, liable to many in- 
terruptions, ought to make a point of securing several 
hours of unbroken study, before he will be liable to 
the calls of the earliest visitant. Often as the follow- 
ing remark of Dr. Doddridge has been repeated, I 
cannot forbear once more to transcribe it. " I will 
here record," says he, " the observation which I have 
found of great use to myself, to which, I may say, 
that the production of this work, and most of my other 
writings, is owing ; viz., that the difference between 
rising at five and at seven of the clock in the morning, 
31 



362 LETTERS ON CLERICAL MANNERS. 

for a space of forty years, supposing a man to go to 
bed at the same hour at night, is nearly equivalent 
to the addition of ten years to a man's life, of which 
(supposing the two hours in question to be spent) eight 
hours every day should be employed in study and de- 
votion/ ' Let me exhort you, therefore, at all seasons 
of the year, to rise early ; in winter before it is light, 
and in summer with the sun. In cold weather, kindle 
your own fire ; and in warm, walk out, work in your 
garden, or in some other situation, exercise your 
limbs, and inhale the fresh air. Before you take your 
breakfast, you ought always to have spent, according 
to the season of the year, from one to two hours in 
devotion, in study, and in some active recreation in 
the open air. 

You may rely upon it, that a faithful adherence to 
this course, though at first irksome, will be in the end 
pleasant ; will be conducive to good health, and good 
spirits ; and will enable you to accomplish far more 
of your appropriate work than can ever be accom- 
plished by the tardy riser, who finds himself, the 
whole day, running and struggling in vain, to regain 
the lost hours of the morning. But if you would be 
an early riser, you must retire early to bed. These 
are correlative duties which cannot be separated. 

4. Few young men that I have ever seen, appeared 
to me to have any just impression either of the im- 
portance, or of the proper methods, of preserving 
their health. My original intention was to devote a 
whole letter to this subject; but finding the volume 
unexpectedly to swell under my hands, and becoming 
more conscious, the longer I reflected on the subject 



MISCELLANEOUS COUNSELS. 363 

of my inability to do justice to it in detail, I shall 
content myself with a few short paragraphs. 

There are two extremes to which young men are 
prone in relation to this matter. The one is, to ima- 
gine that the citadel of their health is impregnable 
— that no care of it is necessary — that they may take 
any liberties with it, and lay any burdens upon it, that 
they please. The other is, to suppose that great 
scrupulousness of attention to this subject is desirable 
— that a multitude of rigid cautions ; a frequent resort 
to medicine ; guarding against all exposure to cold 
and damp weather ; much wrapping up, &c. &c, are 
indispensable. He who acts upon either of these 
plans will probably soon render himself a miserable 
invalid for life, if he do not speedily cut short his 
days. Scarcely any young man, who has led an 
active life, in the pure air of the country, and who 
commences study with firm and florid health, is 
aware of the danger which he encounters in sitting 
down to close intellectual application. I have known 
a constitution the most robust, in six or twelve 
months after this change of habit was commenced, 
suddenly give way, and become utterly broken and 
prostrated. The truth is, the more active the pre- 
vious habits, and the more vigorous the frame of a 
youthful individual, when he sits down to close study ; 
the greater need is there, in many cases, for the ex- 
ercise of caution, and for keeping up, at least for a 
time, a set of rules, as to exercise, nearly approxi- 
mating to his former habits. The transition from an 
active to a sedentary life, must be made very gradu- 
ally, if you would^ make it safely. 

My counsel in reference to health shall all be 



364 LETTERS ON CLERICAL MANNERS. 

summed up in four advices, viz. Be strictly temperate 
•with regard to aliment. Take every day a large por- 
tion of gentle exercise. Carefully guard against all 
intestinal constipation. And always avoid too much 
"warmth, both in your clothing and your apartment, 
quite as vigilantly as you would too much cold. 

With regard to the first ; remember that temperance 
in you is a very different thing from temperance in a 
day-labourer. The latter may, in common, safely and 
even profitably take two or three times the amount 
of aliment that can be ventured upon by a sedentary 
man. If a given portion of solid food oppress you, 
gradually diminish the quantity, carefully watching 
the effect, until you ascertain the quantity which is 
best suited to your constitution, and after which you 
feel most strong, active, and comfortable, both in body 
and mind. It is plain that this matter can be regu- 
lated only by the individual himself; and that it re- 
quires daily watchfulness and resolution. Many stu- 
dents, I have no doubt, bring themselves to a prema- 
ture grave, by over-eating, as effectually as others by 
intemperate drinking. The effects of the former 
species of excess are not quite so manifest, or quite 
so disreputable, as those of the latter ; but, in a mul- 
titude of cases, they are no less fatal. He who is so 
infatuated as to persist in taking but little exercise, 
ought certainly to eat but little. And he who takes 
no exercise, ought often to ask himself, how far that 
inspired Scripture applies to his case — "If any man 
will not work, neither shall he eat." The answer of 
Charles Scarborough, physician to Charles II., to 
one of the courtiers of that monarch, is worthy of 
being remembered — " You must eat less, or take more 



MISCELLANEOUS COUNSELS. 365 

exercise, or take physic, or be sick." Recollect, too, 
that our religion enjoins not only prayer, but fasting 
also. By this I understand to be meant, not meta- 
phorical or moral abstinence, as some have strangely 
imagined, but literal abstinence from food. How 
often this abstinence should take place, I presume not 
to say. Let every one judge for himself. But that 
the frequent recurrence of it would be as favourable 
to the health and enjoyment of a student, as to his 
spiritual benefit, I have not the smallest doubt. 

The importance of taking a large portion of gentle 
exercise every day can scarcely be overrated. Every 
student who wishes to preserve good health and spirits 
ought to be moving about in the open air from three 
to four hours daily. You may live with less, and, 
perhaps, enjoy tolerable health. But if you wish fully 
to possess the mens sana in corpore sano, of which the 
Latin poet speaks, rely upon it, with most students, 
less will not answer. Your exercise ought to be 
gentle. Some students, after exhausting themselves 
by a protracted season of severe study, start from 
their seats, issue forth, and engage in some violent 
exercise, which throws them into a profuse perspiration, 
from which they can scarcely emerge with impunity. 
In many cases, they had much better have continued 
to sit still. Your exercise ought to bear a strict pro- 
portion to your constitution and your habits. Gentle 
exercise diffused through four hours, is much better 
adapted to a sedentary man than a concentration of 
the same amount of motion within the space of one 
hour. It is also worthy of remark, that exercise 
taken either immediately before or immediately after 
eating, is both less comfortable, and less valuable, than 
31* 



366 LETTERS ON CLERICAL MANNERS. 

if at least an hour of rest intervene. No prudent 
traveller will feed his horse immediately after his 
arrival at the place of baiting, or, if he can avoid it, 
put him on the road again as soon as he has swallowed 
his food. The same principle applies to all animal 
nature. 

My third advice has a respect to intestinal consti- 
pation. There can be no health where this is suffered 
long to continue. And yet it is a point to which few 
inexperienced students are as attentive as they ought 
to be. They either neglect it, until a decisive indis- 
position convinces them of their folly ; or they are 
very frequently endeavouring to remove it by the use 
of medicine. Both methods of treating the difficulty 
are miserably ill-judged. Medicine ought to be the 
last resort; and is seldom necessary unless where 
there has been great mismanagement. Exercise, ab- 
stemiousness, and the judicious use of mild, dietetical 
aperients, form the system which a little experience 
will show you to be the best. 

The temperature of your room, and of your body, 
is the last point in reference to health to which I shall 
request your attention. A student, whose robustness 
is almost always in some degree impaired by sedentary 
habits, ought never to allow himself, if he can avoid 
it, to be in the least degree chilly, when he is sitting 
still. But it is quite as unfriendly to health to allow 
himself to be over-heated, either by the atmosphere 
of a room excessively warmed, or by too great a load 
of clothing. Every thing of this kind ought to be 
carefully avoided. So far as experience, in relation 
to my own case, goes, I am constrained to say, that 
excessive heat has been quite as often, to me, the 



MISCELLANEOUS COUNSELS. 367 

source of disease as excessive cold. He who is about 
to take a long walk, in the course of which, he has an 
opportunity of keeping himself warm by constant, 
vigorous motion, ought just as carefully to avoid cover- 
ing himself with an over-coat, while his walk continues, 
as he ought to be to avoid sitting in a cold place, or 
in a draft of air, at the end of his walk without it. 

You will gather from the foregoing remarks, that 
my plan for preserving health, is by no means that 
of tampering with medicines, which is much more 
likely to make a valetudinarian, than a man of good 
health ; but that of employing wisely and vigilantly 
the art of prevention. You have now, through di- 
vine favour, a good constitution. Try to keep it, by 
avoiding every species of excess, and by watching 
every approach of derangement ; and, under the 
blessing of God, all will be well. 

5. Never permit yourself to get into a whining, 
complaining habit, when speaking of your bodily 
health. You and I know some clergymen, both young 
and old, who have, by some means, gotten into the 
unhappy practice, whenever they are asked, by an 
acquaintance, how they do, of playing the invalid, in 
rather a ludicrous manner ; continually complaining 
of more or less indisposition ; giving a minute history 
of their little ailments and difficulties ; and really ap- 
pearing to take a kind of comfort from being listened 
to in a narrative of their own sufferings. Carefully 
guard against this habit. It is disgusting in itself; 
troublesome, and in no respect attractive, to your 
friends ; calculated to gain strength by indulgence ; 
and, in the end, to increase the real evils, and to turn 
into real, the imaginary evils of which it complains. 



368 LETTERS ON CLERICAL MANNERS. 

Unless there be something very peculiar in the state 
of your health, answer all inquiries respecting it in a 
single sentence. Trouble nobody but your physician 
with a minute detail of your pains, and aches, and 
infirmities ; not merely because it is, to many, a re- 
volting story ; but because the influence of this habit 
on your own mind, when indulged to a considerable 
extent, cannot fail of being unhappy. Talking much 
about your complaints, will lead you to think much 
of them ; and thinking much of them, will almost 
infallibly lead to an increase of their power, whether 
real or imaginary ; and finally make you a miserable 
bundle of complaints and infirmities. Cultivate a 
cheerful temper, and it will diffuse a happy influence 
over your whole character. 

6. Wherever you reside, endeavour always to ac- 
quire and maintain an influence with young men. 
They are the hope of the church and of the state ; 
and he who becomes instrumental in imbuing their 
minds with sentiments of wisdom, virtue and piety, is 
one of the greatest benefactors of his species. They 
are, therefore, worthy of your special and unwearied 
attention. Take every opportunity of becoming ac- 
quainted with them, and of conversing with them in 
a kind and friendly manner. Manifest an interest in 
their education, in their studies, and in all their tem- 
poral as well as spiritual concerns. Endeavour to 
have the serious and pious of their number united in 
associations of a moral and religious character ; that 
they may know one another ; that they may be pre- 
pared to act together ; and that they may be as gene- 
rally as possible brought under a good influence, and 
inured to good habits. Often meet and advise with 



MISCELLANEOUS COUNSELS. 369 

them, and endeavour to engage them in laudable and 
useful employments. Encourage them to visit you ; 
and exert yourself to render their visits pleasant as well 
as profitable. Distinctly address them now and then, 
in a respectful and affectionate manner, in your public 
discourses. Make them the frequent objects of public 
prayer, especially in prayer-meetings. In short, em- 
ploy every Christian method of attaching them to 
your person and ministry, and of inducing them to 
take an early interest in the affairs of the church. 
If you should live in a city, or populous town, keep a 
watchful eye on all young men who may remove to 
the place of your residence. Take the earliest op- 
portunity of visiting them; of gaining their confidence, 
and bringing them within the sphere, and under the 
power, of hallowed principles. I know of no w T ay in 
which an ambassador of Christ will be more likely to 
establish a beneficial influence, and to promote the ex- 
tension of the Redeemer's kingdom, than by wisely 
and faithfully acting in conformity with this advice. 

7. When you are introduced into the ministry, 
endeavour always, throughout life, to be on good terms 
with your clerical brethren. You have known lawyers 
and physicians who were always on hostile terms with 
their professional brethren. Like Ishmael of old, 
their hands were against every one, and every one's 
hands against them. But I presume you never knew 
such an individual who was truly respectable. The 
incessant disposition to vituperate and repel which 
this character supposes, must be considered as indi- 
cating either a want of principle, or an obliquity of 
temper, of the most unhappy kind. Show me a 
lawyer or physician who is for ever abusing his 



v 



370 LETTERS ON CLERICAL MANNERS. 

brethren, and I will show you a man unworthy of 
their love or confidence. The same rule applies, per- 
haps with peculiar force, to ministers of the gospel. 
The religion which they teach is a system of love ; 
and the great cause which they profess to seek is the 
cause of order, union, happiness, and salvation, tem- 
poral and eternal. Ministers, therefore, not only 
ought to be united in affection ; but just so far as they 
are honest, and in earnest, in the great cause which 
they profess to love, they will be so united. As you 
value your own peace, comfort and usefulness ; and 
as you wish well to the peace and edification of the 
church, cultivate a spirit of Christian love, and affec- 
tionate intercourse, with all who bear the sacred office. 
and especially with those of our own church. Visit 
them ; honour them ; co-operate with them ; and put 
far from you every thing which tends to generate 
coldness or strife among them. Your own happiness, 
and the advancement of the Redeemer's kingdom, are 
more concerned in this thing than you are probably 
aware. 

8. Never allow yourself to be a politician. Never 
attend political meetings ; never harangue in political 
companies ;. never scribble political paragraphs; never 
connect yourself with political parties ; nay, do not in- 
dulge in much conversation on politics, even with your 
friends. Ministers of the gospel, and those who are 
preparing for the ministry, have infinitely more im- 
portant work to do. And rely upon it, that, in all 
cases, the more of a politician you are, the less will 
be your comfort and your usefulness as an ambassador 
of Jesus Christ. 

9. Let your recreations be always such as become 



MISCELLANEOUS COUNSELS. 371 

your profession. That clerical men need recreation 
as much as others, and in some respects more, is too 
evident to be denied. Yet I need not say, that many 
of those amusements which are considered as innocent 
by worldly people, are out of the question for you. 
Happily our lot is cast in an age, and in a country, 
in which public sentiment as well as the word of God 
very unequivocally prohibits them. There is, how- 
ever, an ample range of choice still left for any rea- 
sonable man. All that become a grave Christian, 
fall within this range. It will readily occur to you 
that the active discharge of many of his parochial 
duties, may be rendered by a pastor, and, if zealously 
engaged in, will become, some of his most precious 
recreations. But more than this will be necessary. 
Riding and walking, of course, in all their varieties, 
belong to the admissible class. To these I would 
especially add gardening, as one of the most rational, 
delightful, and profitable of the whole list. Man in 
his first and most perfect state was placed in a gar- 
den ; and in proportion as men imbibe correct senti- 
ments and cultivate a just taste, they will be glad to 
get back to the same employment. It is desirable to 
every student to have some recreation, which will not 
only be salutary, but also pleasant and attractive. If 
you engage with a moderate and well regulated zeal 
in the culture of vegetables and shrubbery, you will 
not probably find them to draw you away from your 
books a single hour more than will be useful to your 
health. And if you desire your gardening, as well 
as your walking and riding to be doubly agreeable, as 
well as doubly advantageous, try to gain at least such 
an elementary knowledge of botany and mineralogy as 



372 LETTERS ON CLERICAL MANNERS. 

will give you an additional interest in every plant you 
cultivate, and in every fossil on -which you tread. 

10. Never allow yourself to be in a hurry. Cler- 
gymen who are active and faithful, have commonly so 
much to do, that, unless they are extremely diligent 
and orderly in their affairs, they will often be pain- 
fully hurried ; and that which a public man does in a 
hurry, is commonly ill done. Few men were ever 
more busy than the late Mr. John Wesley ; yet he 
significantly remarked, that " although often in haste, 
he was never in a hurry." The distinction was a just 
one. He had always a number of engagements on 
hand, and was obliged to pass rapidly from one to 
another. But, amidst them all, he maintained that 
composure of mind, which enabled him to do each 
thoroughly and well. This is an important art. Learn 
it as speedily as you can. To do so completely you 
must have Mr. Wesley's order, his industry, his 
habitual composure of mind, and his decision of char- 
acter. He who allows himself in lounging and laziness 
at one time, must necessarily be in a hurry at another. 
And he who has not the strictest order in his. affairs, 
must either be half his time distracted with hurry, or 
leave one half of his duty undone. 

11. Never permit yourself to be concerned about 
popularity. Never inquire, nor be anxious to hear 
what is said of you. Popularity seldom fails to fly 
from him who inordinately seeks it ; and is never so 
likely to be attained as by him who gives himself no 
concern about it. You have reason to be thankful 
that your lot is cast in a country in which we have no 
religious establishment, for the support of ministers 
independently, or in spite of public opinion. But 



MISCELLANEOUS COUNSELS. 373 

while this is a great blessing, it becomes, indirectly, 
a source of frequent and strong temptation. The 
temptation is that of deferring more to public senti- 
ment, to popular praise and censure, than we ought. 
Be habitually on your guard against this temptation. 
Your business is to guide public opinion, not to let it 
guide you. Never let your course be prescribed by a 
previous calculation whom you shall please, and whom 
displease. Manifest no desire to hear either the praise 
or the blame which may be expressed concerning you. 
On the one hand, if the language of praise be addressed 
or reported to you, be not elated by it ; for, in nine 
cases out of ten, there is much insincerity, or much 
injudiciousness and folly mingled with it. On the 
other hand, if you become the object of censure, let 
it neither depress nor irritate you. If it be just, 
thankfully profit by it ; and if it be unmerited, still 
carry it to the throne of grace, and inquire whether 
some good use cannot be made of it. Remember that 
he who does his duty faithfully, affectionately, and per- 
severingly, will seldom fail of obtaining as much popu- 
larity as he ought to have ; and that all that popularity 
which rests upon any other basis is unworthy of being 
either sought or prized. 

12. When you become the object of ill-natured 
attacks, be not ready to take any public notice of 
them. That extreme sensibility to censure, which 
prompts public men, and especially ministers, to repel 
by a public reply the smallest assault which is made 
upon them, ought by no means to be cherished. Such 
replies, in a great majority of cases, rather give im- 
portance to the assailant than real protection or honour 
to the assaulted. Slander, in a multitude of cases, 
32 



374 LETTERS ON CLERICAL MANNERS. 

cannot be killed ; but, according to the old proverb, 
when let alone it will soon die of itself. Seldom under- 
take, therefore, to defend yourself against rude or ma- 
lignant attacks. Never do it in haste or without con- 
sultation. In most cases such attacks will be harm- 
less, unless you make them otherwise. Very rarely 
has any man been " written down" but by himself. 

13. Be cautious and sparing in assigning public 
reasons for your conduct. Try to ascertain, in every 
case, what your duty is, and endeavour to perform it ; 
but having done so, leave it, for the most part, to 
speak for itself. Undertaking to satisfy the public by 
assigning reasons for what we do, is often only pre- 
senting a broader front for ill-nature or malignity to 
strike at. As long as people only guess at your 
motives or reasons, their censure may be somewhat 
restrained. But that which you offer by way of ex- 
planation or of justification, may give them a handle 
against you, as little thought of by yourself, as it is 
gratifying to them/ The action itself might have 
passed very well ; some one or more out of half a 
dozen reasons for it, may possibly give mortal offence. 
This remark applies, perhaps, to no class of men more 
strongly than ministers of the gospel, who are usually 
connected with large bodies of people, all taking an 
interest, and feeling as if they had a right to express 
opinions, concerning every thing they say and do. In 
such circumstances, the shortest and safest course is 
to act rightly ; offering but little by way of explana- 
tion ; accustoming those around you to confide in your 
wisdom, and committing the whole to " Him who 
judgeth righteously." 

14. It is a good rule of prudence for a public man 



MISCELLANEOUS COUNSELS. 375 

to be as much on his guard against his friends as 
against his enemies. If I were asked whether public 
men were more frequently injured by their enemies or 
their friends, I should certainly, and with confidence, 
reply, by the latter. Be thankful for friends ; love 
them ; be grateful to them ; and be always ready 
with fidelity to serve them. But recollect that you 
ought to guard quite as vigilantly against their indis- 
cretion, their folly, and their selfishness, as against 
the malice of your enemies. That general who wishes 
to succeed in his great military movements, must often 
conceal his purposes quite as carefully from his own 
army, as from that of the enemy. So it is, to a great 
extent, with every public man. Never commit deli- 
cate matters to many in number, even of your best 
friends ; and never forget, that you are in quite as much 
danger from the tongues of those who love you most, 
as from the hostility of your bitterest opposers. 

15. In travelling among strangers, guard against 
every thing that may savour of a forward or obtrusive 
spirit. There are two extremes in relation to this 
point, into one or the other of which public men are 
prone to fall. Some retreat to the most private recess 
of the vehicle in which they travel, or the hotel in 
which they lodge, and wrap themselves up in the 
silence and impenetrable reserve of one who wishes 
to escape from all intercourse with his species. 
Others are forward, talkative, and apparently desirous 
of making themselves known to everv individual with 
whom they travel, and engaging with prominence in 
every conversation that occurs. The former is a 
monkish plan of proceeding, by which an intelligent 
man loses many pleasures and advantages, and with- 



376 LETTERS ON CLERICAL MANNERS. 

holds from others many a social benefit, which he 
might confer. But the latter plan of deportment is 
no less faulty. It is weak, undignified, obtrusive, and, 
to all delicate minds, extremely revolting. Be in- 
variably polite, and ready to accommodate every 
fellow-traveller ; but never obtrude your acquaintance 
or conversation on strangers. Rather wait to be 
drawn out, than run the risk of being repelled as 
unduly forward. Those who, in travelling, thrust 
themselves into every circle, and meddle in every 
conversation, seldom, I believe, get through a long 
journey without placing themselves in circumstances, 
which, if they were persons of delicate sensibility 
(happily for their feelings this is seldom the case) 
would lead to many an hour of deep mortification. 
When designing or unprincipled men meet with such 
persons in public vehicles or places, they are pecu- 
liarly apt to single them out as objects of their artful 
approaches, under the confidence that they shall find 
them more accessible than others, and more open to 
imposition. 

16. In travelling in public vehicles, and in putting 
up at public hotels, be ever ready to perform the ap- 
propriate offices of religion, but never force them on 
those who manifest no desire to receive them. It has 
often been made a question, whether at public tables, 
in hotels, or steamboats, it is proper for a clergyman 
to make a practice of asking a blessing and returning 
thanks. My opinion is, that, if the company be 
orderly, and a considerable portion of it decidedly 
respectful to religion and its institutions, such as a 
minister has frequently the pleasure of meeting in 
public conveyances, it is expedient for him, in such 



MISCELLANEOUS COUNSELS. 377 



circumstances, to approach the table among the first, 
and reverently to implore the divine blessing. But 
if the company be large, disorderly, noisy, and appa- 
rently indisposed to such exercises, and there be no 
weighty portion of it ready to act as pioneers, and 
open the way for him, he ought not, in my judgment, 
to force his services upon such an assemblage. If 
after you become a minister, you are ever thrown into 
such a situation, withdraw to a quiet end of the table, 
with the little group who may be like-minded with 
yourself, if there be any such present, and there, in 
a low voice, only to be heard by yourselves, and the 
few who sit next to you, implore the blessing of heaven 
on the comforts of which you partake. When you 
fall into such turbulent companies, this course, if my 
observation has not greatly deceived me, is best 
adapted to make the desired impression. 

I have known some clergymen, who, in travelling, 
thought it their duty, and laid it down as a rule, at 
every public house at which they put up, whether 
crowded with company or not, without exception, to 
call the family together to morning and evening 
prayers. That this may often be done, very accept- 
ably, and to great advantage, in the private, or family 
room, where the keeper of the house and his family 
are respectful to religion, I am well persuaded. And, 
therefore, a clergyman in travelling ought ever to be 
on the watch to perceive, and ready to seize, favour- 
able occasions to introduce the worship of God. But 
to insist on doing it in the face of manifest aversion, 
and even in the midst of a noisy and profane throng, 
as I have sometimes known to be the fact, is, verily, 
32* 



378 LETTERS ON CLERICAL MANNERS. 

in my opinion, " casting pearls before swine," and 
adapted to dishonour rather than recommend religion. 
17. In travelling, be not ready to entangle your- 
self with obtrusive or troublesome strangers. In 
almost every crowded public conveyance that you 
enter, there are passengers who answer this descrip- 
tion ; persons who, from vulgarity, from officiousness, 
or from some sinister motive, will be disposed to fasten 
themselves upon you, and endeavour to make you 
subservient to their convenience. They will, perhaps, 
oppress you with their conversation, pester you with 
their plans, and even lay a snare for your politeness, 
which may give much trouble afterwards. Be on 
your guard against such persons. Give no encour- 
agement to their intimacy or their schemes, especially 
until you know something about them. The exercise 
of common civility to them may entangle you to a 
most inconvenient degree. To this class of travellers 
females are sometimes found to belong. Travelling 
without a protector, they may feel desirous of engaging 
a clergyman to act the part of one ; whom, though a 
stranger to them, they consider as furnishing, in his 
profession, a pledge of fidelity and benevolence. Often 
have I known females travelling in these circumstances, 
impose themselves on clergymen travelling in the 
same direction, and form an incumbrance and im- 
pediment of the most serious kind. I have known 
ministers, young and old, on journeys for their health, 
really oppressed, and their movements most unhappily 
and injuriously trammelled, by these self-created 
charges. Guard against every such imposition. If you 
do not, you will never be without incumbrance. In 
travelling, be polite, accommodating and benevolent 



MISCELLANEOUS COUNSELS. 379 

to every body, especially to females, and, above all, 
to unprotected females of decent appearance and 
character. But do not allow them, in ordinary cases, 
to identify themselves with you ; to consider you as 
their humble servant ; and to expect you to regulate 
your motions by their convenience. Perhaps no class 
of men have so much reason to be on their guard 
against this species of imposition as ministers of the 
gospel. 

18. In travelling, guard against giving unnecessary 
trouble, and making unnecessary complaints. I have 
often observed clergymen and theological students to 
act indiscreetly in this respect. They have given so 
much trouble, and addressed themselves so offensively 
to stage-drivers, boatmen, innkeepers, and servants 
at public houses, as really to be regarded, after a 
while, as a nuisance wherever they appeared. Guard 
against this mistake. Speak to persons in such hum- 
ble stations mildly but respectfully. Be sparing in 
your demands on their time and services ; and when 
they are civil to you, manifest a thankful spirit. Be 
not ready to complain when your accommodations are 
not such as could be wished, and even when they are 
shamefully bad. What good will your complaints do ? 
You are always completely in the power of those per- 
sons in whose vehicles you travel, or in whose houses 
you put up ; and, in most cases, loud complaints will 
only make the matter worse. Besides, ministers ought 
to exhibit, every where, a patient spirit, and content- » 
ment with such things as they may chance to have. Be 
easily satisfied, backward to complain, and respectful 
to every body ; and the impression made on the minds 



380 LETTERS ON CLERICAL MANNERS. 

of all you fall in with, will operate more strongly in 
your favour than you can easily imagine. 

19. Whenever you travel out of your own imme- 
diate neighbourhood, be careful to seek and treasure 
up all the information which you may have an oppor- 
tunity of gaining. It is wonderful to observe under 
what a lethargy of mind many intelligent men labour, 
as to this point, in their most interesting excursions. 
They travel, perhaps, hundreds of miles through the 
finest regions of country, without making a single 
inquiry, or treasuring up a single fact, adapted to 
solid use afterwards. 

This is a fault, really as criminal as it is disrepu- 
table. I advise you to consider every journey that 
you take as " a price put into your hands for getting 
wdsdoin." Try to return from every excursion laden 
with knowledge, concerning the agricultural, the com- 
mercial, and the manufacturing state of the districts 
through which you pass ; their various internal im- 
provements, their literary, moral, and religious condi- 
tion ; the numbers, prospects, wants, &c, of the differ- 
ent ecclesiastical denominations ; and particularly any 
institutions or practices which may be worthy of 
imitation. In travelling, always keep a diary. If it 
be as minute in recording what you see, as well as 
what you do, and as rich as it ought to be, it may be 
to you a document of great value as long as you live. 

20. Learn the happy art of turning every thing 
into the channel of religion, and making every thing 
subservient to it. You remember that Dr. Johnson, 
in his life of Dr. Watts, remarks, that " whatever he 
took in his hand, was, by his incessant solicitude for 
souls, converted to theology." This is, indeed, exalted 



MISCELLANEOUS COUNSELS. 381 

praise for a minister of the gospel. May you be 
enabled to merit the same eulogium ! If you should 
live to be invested with the sacred office, never, for a 
moment, lose sight of that office nor the duties which 
it infers. Let all your reading, conversation, plans, 
journeys and recreations, point directly to the advance- 
ment of the Redeemer's kingdom, and the temporal 
and eternal welfare of »men, as their grand centre. 
Whatever others may do, consider yourself as a man 
consecrated to the great work of doing good, to your 
latest breath. To this let every pursuit and acquire- 
ment be subservient ; to this make every thing bend. 
Wherever you sojourn or reside, be ever on the watch 
for opportunities of promoting the moral and spiritual 
benefit of yourself and others. Recollect that you 
have but one object to pursue, — the extending and 
building up that " kingdom which is not meat and 
drink, but righteousness and peace, and joy in the 
Holy Ghost." Let the last words, emphatically re- 
peated, of the old English prelate, — pro ecclesia 
dei — pro ecclesia dei — be visibly inscribed upon 
every thing you possess and do. This is the real art 
of "turning every thing to gold," in the best sense; 
the art of being, in the highest degree that this world 
admits, useful and happy. 

And now, my dear young friend, I must bring to 
a close this collection of counsels ; which I fear my 
desire to omit nothing important has led me too much 
to extend. A wish, ^lso, that nothing might escape 
your notice, has led me to present the same thought 
more than once in different connections. For this I 
make no apology. The truth is, there is so intimate 
a relation between different parts of truth and duty ; 



382 LETTERS ON CLERICAL MANNERS. 

they so run into one another, that occasional repeti- 
tion is unavoidable. Nor is it, for various reasons, 
undesirable. The impression is thereby reiterated, 
and perhaps deepened. 

In reviewing the various details to which your 
attention has been called, I trust you will often be 
ready to exclaim — " Who is sufficient for these 
things ?" Who can hope, in the diversified situations 
and duties of a minister of the gospel, in public and 
private, to avoid the numberless faults to which he is 
exposed on every side, and to exhibit in regard to all 
the points which have been specified, a blameless ex- 
ample ? — I answer, truly no one who is not favoured 
with that divine wisdom and aid, which are promised 
to those who unceasingly ask for them. The senti- 
ments, therefore, which I should wish to see reigning 
in your mind in reference to this whole subject, are 
those which recognize your own weakness, the number 
and power of the temptations which surround you; 
the extreme arduousness of the task of doing well ; 
your need of continual help ; and the obligation which 
you are under to "watch and pray," that you may 
be enabled, in any tolerable degree, to observe the 
rules enjoined. 

But, while I wish these sentiments to be deeply 
impressed on your mind, I am, at the same time, 
persuaded that the substance of all that I have re- 
commended may be considered, with that divine aid 
which is promised to all who faithfully seek it, as 
fairly within the reach of every candidate for the holy 
ministry, who has decent talents, and genuine piety. 
Do not, therefore, by any means imagine, that the 
manners and habits which I have described, are such 



MISCELLANEOUS COUNSELS. 383 

as very few, and those only who have special endow- 
ments and advantages, can attain. There is not a 
student in our Institution who might not make the 
attainment, if he had the piety and the perseverance 
to use the proper means for the purpose. In this 
opinion, I am happy in being fortified by the venerable 
President of our Board of Directors,* with whose 
declaration, delivered to a body of your predecessors 
in the seminary, I shall take my leave of you. 

" In this matter we are under no necessity of con- 
templating an impossibility. — I maintain that there 
is a point in good manners, which every theological 
student, without exception, may and ought to reach ; 
and which whoever reaches, will be acceptable and 
agreeable to persons of every rank and condition in 
life. The attainment requires little more in order to 
make it, than the meekness, and gentleness, and be- 
nevolence, and courtesy, which the gospel itself ex- 
plicitly recommends and enjoins ; and a failure in 
which must, of course, be reckoned a real defect in 
Christian character. The man who has reached the 
point I have in view, is as free from all that boorish 
roughness, all that reserved haughtiness or sullenness, 
all that clownish rudeness, and all those disgusting 
habits and actions, which are so generally and justly 
offensive, as the courtier himself. This man is 
neither forward nor sheepishly bashful ; he is self- 
possessed, but modest and retiring ; he is kind and 
civil ; he is social and pleasant ; he is desirous to 
please, and willing to be pleased ; he is respectful to 
age and station ; he is never intrusive or officious ; he 
is on all occasions accommodating and ready to do 

* Rev. Dr. Green. 



384 LETTERS ON CLERICAL MANNERS. 

every good office in his power ; and he never arro- 
gates precedency of rank, nor demands an undue 
attention to himself. Now I affirm, that every minis- 
ter of the gospel, and every theological student, may 
possess this character ; and that, if he possess it, he 
will be offensive to no one in point of manners. Aim 
at the attainment which I have here described : aim 
at it constantly : consider it as a Christian duty to 
do so. It is, in the strictest sense, a Christian duty ; 
for believe me, your usefulness, your ability to do good, 
will greatly depend on your visible demeanour." 

That you, my dear sir, may have grace given you 
to attain this character, and thus to adorn the sacred 
office, and become an eminent blessing to the church 
of God, is the unfeigned prayer of 

Your sincere friend, 

SAMUEL MILLER. 

Princeton, April 10, 1827. 



